Podcasts about hans georg gadamer

In this podcast Miles is joined by Michela Dianetti and Lucy Elvis (both from Galway University, Ireland) discusses the role Murdoch's work can play in public philosophy. They discuss working with her philosophy, her radio play 'The One Alone', her novel 'The Unicorn', the Quartet biography 'Metaphysical Animals' and much more. Dr Michela Dianetti is a post-doctoral researcher at the University of Galway and a CPI (Community of philosophical inquiry) facilitator. Her PhD research developed a literary ethics of attention grounded in the philosophies of Simone Weil and Iris Murdoch, applying them to the literary work of Elsa Morante. She is currently researching the influence of Weil's and Murdoch's philosophies on Ann Margaret Sharp's theorization of P4C and the role of attention in CPI. mdianetti@universityofgalway.ie Dr. Lucy Elvis teaches and researches on issues in the Philosophy of Art and Culture and the Community of Philosophical Inquiry (CPI) as a faculty member at the University of Galway. She is a founding director of Curo Thinking for Communities and has practised philosophical thinking with communities in schools, libraries, galleries, and music festivals. Currently, she is researching the CPI as a forum for practising and developing attention as described by Iris Murdoch, Simone Weil and Hans-Georg Gadamer. lucy.elvis@universityofgalway.ie Some of the texts mentioned: Sharp, Ann Margaret, “Self-transformation in the community of inquiry” in Gregory, Maughn, and Megan Laverty, eds. 2019. In Community of Inquiry with Ann Margaret Sharp: Childhood, Philosophy and Education. 1st edition. London New York (N.Y.): Routledge. Mac Cumhaill, Clare, and Rachael Wiseman. 2022. Metaphysical Animals: How Four Women Brought Philosophy Back to Life. London: Chatto & Windus. White, Frances. 2012. “A Post-Christian Concept of Martyrdom and the Murdochian Chorus: The One Alone and T.S. Eliot's Murder in the Cathedral.” In Iris Murdoch: Texts and Contexts, edited by Anne Rowe and Avril Horner, 177–91. London: Palgrave Macmillan UK. And some websites to check out: https://aireinquiryandenvironment.wordpress.com/ https://www.universityofgalway.ie/colleges-and-schools/arts-social-sciences-and-celtic-studies/history-philosophy/disciplines-centres/philosophy/

In this episode, I team up with our producer, Josh Gilbert, for an experimental format inspired by our podcast planning sessions, where Josh often brings up intriguing questions he's gathered while editing. Together, we explore how our initial infatuation with ideas can grow into a deeper understanding and mastery and how our personal biases inevitably shape our philosophical inquiries.   We discuss the significance of philosophy in making sense of existence, agency, and how we apply ideas in everyday life. We talk about the value of curiosity and the ongoing journey of learning across the humanities, emphasizing the need to engage with philosophical texts critically and passionately. Josh pressed me on the distinction between plausibility and intensity of faith commitments, the existential register's importance in understanding religious identity, and how modern empiricism and cultural narratives influence individual agency.   Throughout the conversation, we weave in insights from thinkers like Alfred North Whitehead, Hans-Georg Gadamer, Søren Kierkegaard, Paul Tillich, Karl Barth, Dietrich Bonhoeffer, J.R.R. Tolkien, Martin Heidegger, Philip Goff, and Charles Taylor. Together, we explore how these voices create a community of inquiry that invigorates our understanding of life and existence, showing how philosophy can shape what we think and how we live. To get the entire conversation, all podcast episodes ad-free, and support our work, consider joining the Process This on SubStack or get access to our entire catalog of classes & all the rest by joining up at Theology Class. UPCOMING ONLINE CLASS - Truth in Tough Times: Global Voices of Liberation I am thrilled to announce our upcoming class with Joerg Rieger and a host of liberation theologians from across the globe. Our goal is to create an experience where participants will get a clear and compelling account of contemporary liberation theology and meet the most critical voices of our generation. As always, then lass is donation-based, including 0. Get info and join up at www.TruthInToughTimes.com _____________________ Join my Substack - Process This! Join our class - THE RISE OF BONHOEFFER, for a guided tour of Bonhoeffer's life and thought. Spend a week with Tripp & Andrew Root in Bonhoeffer's House in Berlin this June as part of the Rise of Bonhoeffer Travel Learning Experience. INFO & DETAILS HERE Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community. Learn more about your ad choices. Visit megaphone.fm/adchoices

En este episodio exploramos la vida de Hans-Georg Gadamer, su infancia influenciada por un entorno académico y su desarrollo filosófico. Analizamos su obra principal, *Verdad y Método*, y cómo su enfoque hermenéutico revolucionó la comprensión al destacar el papel del diálogo y el contexto histórico en la interpretación.

On this episode of Chasing Leviathan, PJ and Dr. Ryan Holston discusses his book, Tradition and the Deliberative Turn, which explores democracy and the importance of small-scale communities in fostering genuine deliberation. Holston draws inspiration from philosopher Hans-Georg Gadamer, emphasizing the historical nature of communities and the need for shared practices and meanings. They also touch on the need for education in cultivating virtues and character, as well as the challenges of living in an atomized society driven by technology and social media.For a deep dive into Ryan Holston's work, check out his book: Tradition and the Deliberative Turn: A Critique of Contemporary Democratic Theory

The fundamentals of phenomenology with an in-depth look at how we experience consciousness. Edmund Husserl's ideas, including the lifeworld concept and intentionality in philosophy. Learn about Martin Heidegger's Dasein and being-in-the-world, and dive into Jean-Paul Sartre's existentialism and Simone de Beauvoir's feminist theory. Understand perception with Merleau-Ponty and the role of intersubjectivity in phenomenology. Emmanuel Levinas' ethics, temporal awareness, and space and spatiality in philosophy. Language and hermeneutics with Hans-Georg Gadamer, the neurophenomenology approach, and feminist phenomenology. Examine Iris Marion Young's gender analysis and aesthetics with phenomenological art.Become a supporter of this podcast: https://www.spreaker.com/podcast/philosophy-acquired--5939304/support.

In this second episode of the Sophia Lectures, Professor Douglas Hedley from the University of Cambridge embarks on a deep exploration into the theme of "play" and its relationship to consciousness, language, and poetic expression. Drawing upon the intellectual legacies of Owen Barfield and Hans-Georg Gadamer, Hedley explores the philosophical and theological dimensions of language, highlighting its role in shaping our understanding of existence. He discusses the concept of the "inner word" as described by Augustine and how poetry serves as a bridge between the tangible and the abstract, allowing for playful exploration of meaning. Hedley critiques modern perspectives on consciousness, suggesting that they often overlook the importance of play in human experience. Through discussions on the significance of metaphor, the societal role of poetry, and the collective versus individual nature of consciousness, Hedley offers a comprehensive examination of how language and poetry are fundamental to our comprehension of the world and how play is a vital aspect of this process.  This episode is a must-listen for anyone interested in the intersections of language, consciousness, and the human condition, providing a rich tapestry of philosophical inquiry and reflection.   Douglas Hedley is a distinguished philosopher at the University of Cambridge, celebrated for his extensive research in the philosophy of religion and Platonism. He is the author of multiple influential works on imagination and religious experience.   Glossary of Terms   Language games: A concept introduced by Ludwig Wittgenstein that highlights the importance of usage and practice in shaping meaning   Resources   Ralston College  Website: https://www.ralston.ac/ YouTube: https://www.youtube.com/@RalstonCollegeSavannah X: https://twitter.com/RalstonCollege Douglas Hedley https://www.ralston.ac/people/douglas-hedley   Philosophical Investigations - Ludwig Wittgenstein  https://www.amazon.com/Philosophical-Investigations-Ludwig-Wittgenstein/dp/0631205691   The Trinity (Works of Saint Augustine: A Translation for the 21st Century) - Saint Augustine  https://www.amazon.com/Trinity-2nd-Works-Saint-Augustine/dp/1565484460   Saving the Appearances: A Study in Idolatry - Owen Barfield https://www.amazon.com/Saving-Appearances-Idolatry-Owen-Barfield/dp/081956205X   Truth and Method - Hans-Georg Gadamer https://www.amazon.com/Truth-Method-Hans-Georg-Gadamer/dp/0826405851   Philosophy and the Mirror of Nature - Richard Rorty https://www.amazon.com/Philosophy-Mirror-Nature-Richard-Rorty/dp/0691020167   Augustine-Confessions-vol-1.pdf - Augustine. (n.d.). Confessions, Vol. 1. https://wesleyscholar.com/wp-content/uploads/2019/04/Augustine-Confessions-vol-1.pdf   Plato. (n.d.). Alcibiades 1. https://www.platonicfoundation.org/platos-alcibiades-1/   Homo Ludens: A Study of the Play-Element in Culture - Johan Huizinga  https://www.amazon.com/Homo-Ludens-Study-Play-Element-Culture/dp/1621389995   Quotes   "The great archetypal activities of human society are all permeated with play from the start." - Johann Huizinga, Homo Ludens [00:02:30]   “I think consciousness is fundamental to existence. In fact, it's the great philosophical question of our age.” - Douglas Hedley [01:01:24]   Chapters    [00:00:00] - Introduction to Sophia Lectures: Overview and Introduction of Professor Douglas Hedley   [00:02:00] - Exploring Play and Language: Merging Huizinga's Play Concept with Wittgenstein's Language Games and Investigations to Reveal Language's Essence in Shaping Human Culture and Thought.   [00:20:00] - The Inner Word and the Play of Meaning: Exploring Augustine's Inner Word and Poetry's Power to Unveil Transcendent Truths.   [00:26:00] - Tradition, Interpretation, and the Essence of Language: Exploring the Intellectual Legacies of Barfield and Gadamer, Their Critique of Modernism, and the Philosophical Significance of Language's Transcendental Source.   [00:52:00] - Participation, Aesthetics, and the Divine Word: Navigating Gadamer's Concept of Participation through Platonic Light, Aesthetic Experience, and the Theological Depths of Language.   [01:00:00] - Audience Q&A and Concluding Reflections

Die Hermeneutik ist ein Teilgebiet der Philosophie, von dem einerseits sicher viele schon gehört haben, das andererseits aber auch ziemlich aus der Mode gekommen ist. Vom hermeneutischen Zirkel oder von Hans-Georg Gadamer liest man heute nicht mehr so oft. Das ist schade, denn die Hermeneutik ist noch nicht auserzählt, findet Georg W. Bertram, der in diesem Jahr das Buch "Die Freiheit des Verstehens" veröffentlicht hat, in dem er die Hermeneutik mit der Kritischen Theorie verbindet, zwei Denkrichtungen, die sich eigentlich feindlich gegenüberstanden. Wie die verbunden werden können und was Hermeneutik überhaupt ist, besprechen wir in dieser Folge. Georg W. Bertram ist Professor für theoretische Philosophie (mit Schwerpunkten in Ästhetik und Sprachphilosophie) an der Freien Universität Berlin.

David R. Seely spoke at the 2021 Tracing Ancient Threads in the Book of Moses Conference on Saturday, April 24, 2021. Based on the works of theorists like Hans-Georg Gadamer and Paul Ricouer there has emerged a model of hermeneutics based on the exploration of the three worlds of the text: the world BEHIIND the […] The post Conference Talks: The Book of Moses: Exploring the World OF the Text first appeared on The Interpreter Foundation.

In this episode, Matt talks with Andrew Judd, whose research brings together hermeneutics, genre theory, and biblical studies. Andrew gives listeners a tour of some of the more troubling/difficult passages of Scripture and brings to bear upon them them the insights of his research, specifically as it has to do with genre theory and the hermeneutics of Hans-Georg Gadamer -- both of which can help modern interpreters think critically and carefully about interpreting the Bible. Andrew's website: www.andyjudd.com Check out Andrew's books: www.amazon.com/stores/author/B0CPLZNJKF + + + Check out Matt's newest book, The End of the World As You Know It:⁠⁠⁠⁠ ⁠⁠⁠https://a.co/d/7fuglXx⁠⁠⁠⁠⁠⁠⁠ Don't forget to subscribe to The Bible (Unmuted)! Support the podcast via Patreon: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.patreon.com/TheBibleUnmuted⁠⁠⁠

1. Tim used Hans-Georg Gadamer‘s concept of horizons throughout this week's sermon, articulating the idea that we can sometimes have two clashing horizons (or orientations toward the world) challenging our working models of reality. Gadamer believed that the clash of horizons is the pathway to wisdom…if we're willing to interrogate both horizons with curiosity and make adjustments. Share a bit with the group about times in your life when you've seen this concept at work in yourself. What have some of the new “alternate horizons” been that have entered your world and instigated a “clash of horizons?” What comes to mind first for you? Clashes that have been more momentous or examples that are more subtle? What have those experiences and times been like for you? How do you feel as you reflect back on them? 2. In today's scripture reading from John 2, Tim said that “Jesus really instigates a clash of horizons.” His actions shift the footing for those who witness the events and actions in the temple. As we journey through the season of Lent, are there places or ways in which you sense Christ instigating or intensifying a clash or horizons for you right now? Whether on a large or a small scale, how might that be occurring? If you chose to give up something or take on a new activity for Lent, is that practice factoring in to whatever possible horizon shifts you may be sensing as either imminent or ongoing? Share with the group about your experiences. 3. Using today's scene in the temple as an example, Tim talked about the idea that the love of God and the wrath of God are essentially the same thing. He taught that the Kingdom of God is like a river that flows with its own momentum, trajectory, and force. Whether we are going with or against that flow will make the difference in whether we experience certain things as God's love or God's wrath. How do these ideas strike you? How do you feel about the idea that God's love & God's wrath can actually be the same thing and that it's *us* and our orientation toward the movement of the Kingdom's horizons that can be the differentiator? Do you have places in your own experience in which you've seen these ideas in action? Have you had times in which you were unwittingly being drained and bedraggled by moving against the flow of the Kingdom, experiencing forms of God's wrath? Have you had times in which you've had the opposite experience: moving in concert and cooperation with the flow of the kingdom, providing an experience of God's love? Have you ever had a situation in which you feel like you've moved from one to the other? Share about any stories or situations that arise for you when you consider these ideas and principles.

This can't be true... It was a revelation that left Mauricio Manhaes in disbelief. A disturbing pattern emerged during his research on what it means to cultivate a design-driven culture in everyday work. Doing research is much like connecting dots, where individual stories often lack groundbreaking insights. However, unexpected patterns can suddenly emerge when you look across these stories. And that's exactly what happened when Mauricio interviewed some of our field's most accomplished, experienced, and respected professionals. These professionals were generously sharing their work journeys and challenges. But when Mauricio zoomed out and started to reflect on the stories, he realized these challenges weren't rooted in a lack of skills or resources. A deeper, systemic issue is at play, limiting design and designers from living up to their full potential. Mauricio has recently published his findings and came on the Show to share them with us. Join us to gain insights into what might be limiting your impact, and walk away with a practical tool to help you have constructive conversations about this topic with peers. What I deeply appreciated about Mauricio's approach is that it's all about understanding and improving, not about assigning blame. Enjoy the conversation, and as always keep making a positive impact. ~ Marc --- [ 1. GUIDE ] --- 00:00 Welcome to Episode 186 06:30 Who is Mauricio 08:15 Lightning Round 17:45 Being part of the decision-making 20:00 What Social Exclusion is like 23:00 Verbal hostility in the workplace 24:15 Realizing the issue: Workplace Bullying 31:00 Feminity and design 38:00 Journey mapping the issue 43:00 Taking ownership of the issue vs being the victim 48:15 What should be explored next? 52:15 The action plan: what we should do 54:15 Get in touch with Mauricio 55:00 How can we devise more ways --- [ 2. LINKS ] --- LinkedIn - https://www.linkedin.com/in/manhaes/ Truths and Method by Hans-Georg Gadamer - https://shorturl.at/rBOQW Why every company is already doing service design without knowing it / Mauricio Manhaes / Episode 20 - https://www.youtube.com/watch?v=VCjrMUz_gk0 Slidedeck used on the SDN Global Cafe - https://www.linkedin.com/posts/manhaes_to-fit-or-not-to-fit-touchpoint-vol-14-activity-7087067423404634113-358C -- Compilation of the main discussion points that emerged after the SDN -- Cafe and the related LinkedIn post (above) - https://www.linkedin.com/pulse/designers-treated-like-women-organizations-mauricio-manhaes-ph-d-/ SDN link to the article - https://www.service-design-network.org/touchpoint/tp14-1-the-employee-journey/tp14-1-to-fit-or-not-to-fit Download the Journey Map - ⁠https://drive.google.com/file/d/1TGW2TmcvIZSg6pV53wU4Z4l4ECHXUzGF/view?usp=drive_link⁠⁠ --- [ 3. CIRCLE ] --- Join our private community for in-house service design professionals. ⁠https://servicedesignshow.com/circle

In this episode, I continue our discussion of the thought of Hans-Georg Gadamer. We explore how coming to think like Gadamer makes one open to new ideas. He speaks of being 'radically undogmatic' and, as I point out in this episode, that was the way he did philosophy. I also talk about how the students whom I've taught Gadamer found that they changed significantly--for the better.

“Het ter-sprake-komen van wat in de overlevering gezegd is, maakt het eigenlijke hermeneutische gebeuren uit, dat toe-eigening en uitleg tegelijk is” Op deze manier drukt de Duitse filosoof Hans-Georg Gadamer uit dat de betekenis  van een tekst of kunstwerk niet statisch is, maar mede door het verstaan van de lezer of kijker wordt bepaald. Waarom moeten we een tekst of kunstwerk niet van een afstand beschouwen, maar als een gesprekspartner zien? Waarom zijn vooroordelen onvermijdelijk en bovendien niet altijd slecht?Waarom speelt traditie een onmisbare rol in de manier waarop wij de wereld begrijpen? Te gast is Gert-Jan van der HeidenDe denker die centraal staat is Gadamer 

I festen hävdar människan sin rätt i leva i ett frihetens nutidsrike. Michael Azar reflekterar över ett farmakon som är både farligt och nödvändigt. ESSÄ: Detta är en text där skribenten reflekterar över ett ämne eller ett verk. Åsikter som uttrycks är skribentens egna.”Förr, om jag minns rätt, var mitt liv en fest där alla hjärtan öppnade sig, där allt vin flödade.”Jag misstänker att Arthur Rimbaud – den franske 1800-tals poeten som blott var nitton år gammal när han skrev dessa rader – sätter fingret på en ganska så vanlig känsla. För många människor går det i alla fall en skiljelinje mellan ett förflutet som levts i festens tecken och en nutid som helt låtit festen glida ur händerna. En skiljelinje mellan ett liv som placerat lusten högst upp på tillvarons dagordning, och ett liv som i stället blivit inriktat på att undvika olust.Inte sällan infinner sig denna gräns i den så kallade övergången mellan ungdom och vuxendom. Som den dag då barnet själv blir förälder och lekens era får träda tillbaka för allvarets epok. Barnets vagga är föräldrarnas död, som Hegel uttrycker det någonstans. En gång fanns det tid att dansa, berusa sig och förälska sig, nu börjar i stället planteringens, planeringens och sörjandets tid. Eller i värsta fall: det utdragna döendets tid.Men kanske måste festen, åtminstone som medvetet vald livshållning, inte alls sträcka vapen inför den väntande liemannen. Kanske kan festen på ett djupare plan betraktas som ett existentiellt modus, ett sätt att ta sig an själva Varat och Tiden ända fram till det allra sista andetaget. Till festens gåtfulla väsen hör nämligen dess förmåga att, i alla fall för stunden, jaga all oro och framtidsängslan på flykten. I festen hävdar människan sin rätt att leva i ett frihetens nutidsrike bortom nödvändigheternas stränga imperium.Festen, förklarar den tyske filosofen Hans-Georg Gadamer, äger just den märkliga förmågan att bringa till ”stillestånd allt det beräknande och planerande med vilket man annars fyller sin tid. […] När festens tid har kommit blir tiden själv festlig.”Kanske skulle festen, som livsform, rentav kunna tjäna som grund för en genomgripande civilisationskritik. Mot den moderna civilisationens alltmer kvävande järnburar påminner festen oss om att livets mening måste ha mer med livsglädje att göra än med att ha alla sina papper i perfekt ordning. Festens mångtaliga gudar och gudinnor – en Astarte, en Dionysos, en Freja eller en Shiva – har alltid sjungit lovsånger till extasen som livsprincip. Festen, alltså, som ett medel för att övermanna alla de krafter som försöker förvandla människan till en simpel kugge i det stora samhällsmaskineriet.I Sigmund Freuds tydning hjälper festen människan att besegra den inre vaktpost som i kulturens namn övervakar alla hennes steg – och som alltsedan barndomen lärt henne att rädas sina egna drifter. Festen är naturens hämnd mot kulturen, det vildas utbrott mot den ständigt pågående domesticeringen.Freud själv ställde sig visserligen aldrig entydigt på festens sida mot civilisationen. Lika lite som han tveklöst bejakade civilisationens makt över individen. I själva verket visste nog psykoanalysens skapare – lika lite som alla vi andra – exakt hur människan ska navigera mellan besten och husdjuret inom sig.Å ena sidan är det förvisso sant att festens livsform utgör ett verkligt hot mot samhällsordningen. Ingen gemenskap skulle överleva särskilt länge om dess medlemmar gav efter för alla sina lustar. Det kan, som den mexikanske författaren Octavio Paz noterat, räcka med ett enda utbrott, en enda otyglad sexuell utlevelse, ”för att hölja ett helt samhälle i blod och aska”.Festens extaser, säger den goda moralens väktare, måste därför alltid stå tillbaka för det gemensamma goda. Festen, det är ormen som förleder oss att föredra vår egen sinnliga njutning framför våra plikter mot den evige guden, det heliga fosterlandet eller det klasslösa samhället.Å andra sidan skulle man kunna hävda att festmänniskans val av nuet framför morgondagen – och av lusten framför guden – i bästa fall kan tvinga gemenskapen att på ett mer kritiskt sätt genomlysa sina grundvalar och principer. För vad är egentligen det ”gemensamma goda”, som så ofta åberopas, och i vars namn man inte bara förbjuder gatans spontana fester, utan också påbjuder en lång rad av offentliga och strängt kodifierade firanden. Som om storslagna militärparader skulle kunna ersätta karnevalens oförutsägbara sinnlighet.Till syvende och sist är det just detta som festens livsform sätter på spel: frågan om vad vi som individer har rätt att kräva av det korta liv som vi – utan att någonsin be om det – blivit utkastade till. Att insistera på festens livsväg skulle därmed kunna ses som den enskildes rätt att karva ut ett eget rum, ett singulärt frihetens rike, ja, en unik livsmening bortom de moraliska makternas kollektivt pådyvlade livsmål.Fast nu låter jag kanske som ett banalt språkrör för Fru Lusta på bekostnad av Fru Dygd. Som det mesta här i livet utgör ju festen bara ännu ett exempel på vad de gamla grekerna kallade ett farmakon, det vill säga en drog som på samma gång är ett botemedel och ett gift. Tvetydigheten är människans öde. Efter festen väntar baksmällan. Efter extasens mäktiga frihetskänsla infinner sig alltför ofta den utmattning och skamkänsla som varslar om döden.Jag tänker på min far som en dag för många år sedan ställdes inför en bister läkares ultimatum: ”Sluta röka annars går du mot en långsam och plågsam död.””Det kommer jag nog att göra ändå”, svarade min far – och fortsatte att röka tre paket om dagen, eftersom det var otänkbart för honom att leva ett liv som endast var inriktat på att undvika olyckan. Som om inte livets försakelser redan var alltför många! Som om inte själva universum redan var inställt på att gradvis stympa hans livskraft! Nu skulle man alltså också ta ifrån honom en av de få saker som fortfarande gav honom en liten stunds glädje varje dag, en aning paus från livets alla dödsfruktande konsekvensberäkningar.Hans hållning var förvisso både oförnuftig och ansvarslös, i synnerhet gentemot de barn som härigenom blev tvungna att bevittna hans eländiga dödskamp.Ändå händer det att jag tänder en cigarett vid hans grav, uppfylld av misstanken att han trots allt inte gjorde helt fel. När min far förde cigarettens farmakon till mungipan såg han faktiskt ibland ut som en lycklig Dionysos, eller varför inte som en Rimbaud, upptagen av att sluka varje liten giftpinne som vore den en fest för livet.Michael Azar, författare och idéhistoriker

Paul-Anthony Turner is a gay Christian philosopher and pastor who used to be Side B (holding a traditional Christian sexual ethic of chastity in opposite-sex marriage or a celibate vocation) and is now Side A (affirming same-sex marriage). He takes TJ through his reasoning and philosophy for how he arrives at a Side A position. Preview: He likes Kant a LOT. One of our main goals with Communion & Shalom is to bring people who believe differently than we do, and differently than each other, into conversation on difficult topics like Christian sexuality. Wherever you find yourself on these topics, we hope you'll find this conversation gives you insight into other perspectives. Also, this episode uses the terms “Side A” and “Side B” as shorthand quite a bit. If you're new to the conversation, you might find it helpful to check out Communion & Shalom episode #3, where we talk through the four “sides”: ⁠⁠#3 - A-B-Y-X | 4 Sides on SSA/Gay Sexuality⁠ __________ Timestamps (06:40) Paul Anthony introduces himself (09:02) "I always knew I was gay...” (12:58) When did you become "Side B"? (28:52) What was your process of transitioning from Side B to Side A (35:03) Epistemology, ontology, phenomenology... and other philosophical frameworks (46:47) What is the place of spiritual revelation in your philosophical model? (55:07) "Doesn't the text have some power to resist the interpretations we bring to it?” (59:34) But why are you Side A? (1:04:49) A wager like Pascal's (1:10:27) How does the idea of sin interact with the account you're giving for sexuality? (1:17:56) "I think in some ways that absolute knowledge is like the boogeyman in your account...” (1:18:27) What role does tradition play in your account of same-sex sex within Christianity? (1:32:34) How do you relate to Side B people now that you're Side A? (1:39:18) Interpreting the text and the world we are in: "To what extent do you think we [Side B] are wrong?” __________ Other Notes For those of us who aren't students of either theology or philosophy, a quick-and-dirty reference list…. hermeneutics—different methods of interpretation ontology—“what makes a thing what it is?” epistemology—”how can we know what we know?” teleology—”What is a thing's goal or purpose?” phenomenology—“How does my experience affect my engagement with the world?” Some named-dropped philosophers and theologians, for your spelling convenience: Maurice Merleau-Ponty, Alfred Whitehead, Hans-Georg Gadamer, Martin Heidegger, Jean-Paul Sartre, Immanuel Kant, Friedrich Nietzsche, George Lindbeck monsignor - Wikipedia Books by James K. A. Smith—Desiring the Kingdom, Who's Afraid of Postmodernism?, and Who's Afraid of Relativism? Paul Anthony's friends Ed Oxford and Kathy Baldock are writing a book called Forging A Sacred Weapon __________ If you like this podcast, please consider… →Sharing feedback or questions! www.podpage.com/communion-shalom/contact →Supporting us on Patreon! patreon.com/communionandshalom →Following us on Instagram! @communionandshalom — Credits Creators and Hosts: David Frank, TJ Espinoza Audio Engineer: Carl Swenson (www.carlswensonmusic.com) Podcast Manager: Elena

In Gadamer's Hermeneutics: Between Phenomenology and Dialectic (Northwestern University Press, 2022), Robert J. Dostal provides a comprehensive and critical account of Hans-Georg Gadamer's hermeneutical philosophy, arguing that Gadamer's enterprise is rooted in the thesis that “being that can be understood is language.” He defends Gadamer against charges of linguistic idealism and emphasizes language's relationship to understanding, though he criticizes Gadamer for too often ignoring the role of the prelinguistic in our experience. Dostal goes on to explain the concept of the "inner word" for Gadamer's account of language. The book situates Gadamer's hermeneutics in three important ways: in relation to the contestability of the legacy of the Enlightenment project; in relation to the work of his mentor, Martin Heidegger; and in relation to Gadamer's reading of Plato and Aristotle. Dostal explores both Gadamer's claim on the Enlightenment and his ambivalence toward it. He considers Gadamer's dependence on Heidegger's accomplishment while pointing out the ways in which Gadamer charted his own course, rejecting his teacher's reading of Plato and his antihumanism. Dostal points out notable differences in the philosophers' politics as well. Finally, Dostal mediates between Gadamer's hermeneutics and what might be called philological hermeneutics. His analysis defends the civic humanism that is the culmination of the philosopher's hermeneutics, a humanism defined by moral education, common sense, judgment, and taste. Supporters and critics of Gadamer's philosophy will learn much from this major achievement. ROBERT J. DOSTAL is the Rufus M. Jones Professor of Philosophy at Bryn Mawr College. He is the editor of The Cambridge Companion to Gadamer. Reuben Niewenhuis is interested in philosophy, theory, technology, and interdisciplinary topics.  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

In Gadamer's Hermeneutics: Between Phenomenology and Dialectic (Northwestern University Press, 2022), Robert J. Dostal provides a comprehensive and critical account of Hans-Georg Gadamer's hermeneutical philosophy, arguing that Gadamer's enterprise is rooted in the thesis that “being that can be understood is language.” He defends Gadamer against charges of linguistic idealism and emphasizes language's relationship to understanding, though he criticizes Gadamer for too often ignoring the role of the prelinguistic in our experience. Dostal goes on to explain the concept of the "inner word" for Gadamer's account of language. The book situates Gadamer's hermeneutics in three important ways: in relation to the contestability of the legacy of the Enlightenment project; in relation to the work of his mentor, Martin Heidegger; and in relation to Gadamer's reading of Plato and Aristotle. Dostal explores both Gadamer's claim on the Enlightenment and his ambivalence toward it. He considers Gadamer's dependence on Heidegger's accomplishment while pointing out the ways in which Gadamer charted his own course, rejecting his teacher's reading of Plato and his antihumanism. Dostal points out notable differences in the philosophers' politics as well. Finally, Dostal mediates between Gadamer's hermeneutics and what might be called philological hermeneutics. His analysis defends the civic humanism that is the culmination of the philosopher's hermeneutics, a humanism defined by moral education, common sense, judgment, and taste. Supporters and critics of Gadamer's philosophy will learn much from this major achievement. ROBERT J. DOSTAL is the Rufus M. Jones Professor of Philosophy at Bryn Mawr College. He is the editor of The Cambridge Companion to Gadamer. Reuben Niewenhuis is interested in philosophy, theory, technology, and interdisciplinary topics.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/german-studies

In Gadamer's Hermeneutics: Between Phenomenology and Dialectic (Northwestern University Press, 2022), Robert J. Dostal provides a comprehensive and critical account of Hans-Georg Gadamer's hermeneutical philosophy, arguing that Gadamer's enterprise is rooted in the thesis that “being that can be understood is language.” He defends Gadamer against charges of linguistic idealism and emphasizes language's relationship to understanding, though he criticizes Gadamer for too often ignoring the role of the prelinguistic in our experience. Dostal goes on to explain the concept of the "inner word" for Gadamer's account of language. The book situates Gadamer's hermeneutics in three important ways: in relation to the contestability of the legacy of the Enlightenment project; in relation to the work of his mentor, Martin Heidegger; and in relation to Gadamer's reading of Plato and Aristotle. Dostal explores both Gadamer's claim on the Enlightenment and his ambivalence toward it. He considers Gadamer's dependence on Heidegger's accomplishment while pointing out the ways in which Gadamer charted his own course, rejecting his teacher's reading of Plato and his antihumanism. Dostal points out notable differences in the philosophers' politics as well. Finally, Dostal mediates between Gadamer's hermeneutics and what might be called philological hermeneutics. His analysis defends the civic humanism that is the culmination of the philosopher's hermeneutics, a humanism defined by moral education, common sense, judgment, and taste. Supporters and critics of Gadamer's philosophy will learn much from this major achievement. ROBERT J. DOSTAL is the Rufus M. Jones Professor of Philosophy at Bryn Mawr College. He is the editor of The Cambridge Companion to Gadamer. Reuben Niewenhuis is interested in philosophy, theory, technology, and interdisciplinary topics.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

In Gadamer's Hermeneutics: Between Phenomenology and Dialectic (Northwestern University Press, 2022), Robert J. Dostal provides a comprehensive and critical account of Hans-Georg Gadamer's hermeneutical philosophy, arguing that Gadamer's enterprise is rooted in the thesis that “being that can be understood is language.” He defends Gadamer against charges of linguistic idealism and emphasizes language's relationship to understanding, though he criticizes Gadamer for too often ignoring the role of the prelinguistic in our experience. Dostal goes on to explain the concept of the "inner word" for Gadamer's account of language. The book situates Gadamer's hermeneutics in three important ways: in relation to the contestability of the legacy of the Enlightenment project; in relation to the work of his mentor, Martin Heidegger; and in relation to Gadamer's reading of Plato and Aristotle. Dostal explores both Gadamer's claim on the Enlightenment and his ambivalence toward it. He considers Gadamer's dependence on Heidegger's accomplishment while pointing out the ways in which Gadamer charted his own course, rejecting his teacher's reading of Plato and his antihumanism. Dostal points out notable differences in the philosophers' politics as well. Finally, Dostal mediates between Gadamer's hermeneutics and what might be called philological hermeneutics. His analysis defends the civic humanism that is the culmination of the philosopher's hermeneutics, a humanism defined by moral education, common sense, judgment, and taste. Supporters and critics of Gadamer's philosophy will learn much from this major achievement. ROBERT J. DOSTAL is the Rufus M. Jones Professor of Philosophy at Bryn Mawr College. He is the editor of The Cambridge Companion to Gadamer. Reuben Niewenhuis is interested in philosophy, theory, technology, and interdisciplinary topics.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

In Gadamer's Hermeneutics: Between Phenomenology and Dialectic (Northwestern University Press, 2022), Robert J. Dostal provides a comprehensive and critical account of Hans-Georg Gadamer's hermeneutical philosophy, arguing that Gadamer's enterprise is rooted in the thesis that “being that can be understood is language.” He defends Gadamer against charges of linguistic idealism and emphasizes language's relationship to understanding, though he criticizes Gadamer for too often ignoring the role of the prelinguistic in our experience. Dostal goes on to explain the concept of the "inner word" for Gadamer's account of language. The book situates Gadamer's hermeneutics in three important ways: in relation to the contestability of the legacy of the Enlightenment project; in relation to the work of his mentor, Martin Heidegger; and in relation to Gadamer's reading of Plato and Aristotle. Dostal explores both Gadamer's claim on the Enlightenment and his ambivalence toward it. He considers Gadamer's dependence on Heidegger's accomplishment while pointing out the ways in which Gadamer charted his own course, rejecting his teacher's reading of Plato and his antihumanism. Dostal points out notable differences in the philosophers' politics as well. Finally, Dostal mediates between Gadamer's hermeneutics and what might be called philological hermeneutics. His analysis defends the civic humanism that is the culmination of the philosopher's hermeneutics, a humanism defined by moral education, common sense, judgment, and taste. Supporters and critics of Gadamer's philosophy will learn much from this major achievement. ROBERT J. DOSTAL is the Rufus M. Jones Professor of Philosophy at Bryn Mawr College. He is the editor of The Cambridge Companion to Gadamer. Reuben Niewenhuis is interested in philosophy, theory, technology, and interdisciplinary topics.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/language

In Gadamer's Hermeneutics: Between Phenomenology and Dialectic (Northwestern University Press, 2022), Robert J. Dostal provides a comprehensive and critical account of Hans-Georg Gadamer's hermeneutical philosophy, arguing that Gadamer's enterprise is rooted in the thesis that “being that can be understood is language.” He defends Gadamer against charges of linguistic idealism and emphasizes language's relationship to understanding, though he criticizes Gadamer for too often ignoring the role of the prelinguistic in our experience. Dostal goes on to explain the concept of the "inner word" for Gadamer's account of language. The book situates Gadamer's hermeneutics in three important ways: in relation to the contestability of the legacy of the Enlightenment project; in relation to the work of his mentor, Martin Heidegger; and in relation to Gadamer's reading of Plato and Aristotle. Dostal explores both Gadamer's claim on the Enlightenment and his ambivalence toward it. He considers Gadamer's dependence on Heidegger's accomplishment while pointing out the ways in which Gadamer charted his own course, rejecting his teacher's reading of Plato and his antihumanism. Dostal points out notable differences in the philosophers' politics as well. Finally, Dostal mediates between Gadamer's hermeneutics and what might be called philological hermeneutics. His analysis defends the civic humanism that is the culmination of the philosopher's hermeneutics, a humanism defined by moral education, common sense, judgment, and taste. Supporters and critics of Gadamer's philosophy will learn much from this major achievement. ROBERT J. DOSTAL is the Rufus M. Jones Professor of Philosophy at Bryn Mawr College. He is the editor of The Cambridge Companion to Gadamer. Reuben Niewenhuis is interested in philosophy, theory, technology, and interdisciplinary topics.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

Herzlich Willkommen zu dieser Folge, die dazu einlädt, sich mal wieder bewusst Zeit zum Interpretieren zu nehmen. Vorgelesen wird der Aufsatz "Gedicht und Gespräch" von Hans-Georg Gadamer, den er 1988 verfasste. Er bietet einen Einstieg in zentrale Gedanken der philosophischen Hermeneutik und regt zum Mitdenken und Auslegen an. Viel Freude mit und bei der "Zeitigung von Sinn"!

Malcolm Clemens Young                                                                        Grace Cathedral, San Francisco, CA 2C51                                            2 Advent (Year A) 8:30 a.m. and 11:00 a.m. Eucharist                    Sunday 4 December 2022                                                                       Isaiah 11:1-10 Psalm 72:1-7, 18-19 Romans 15:4-13 Matthew 3:1-12 Are There Reasons to Have Hope? An Introduction to the Gospel of Matthew “Whatever was written in former days was written for our instruction, so that… by the encouragement of the scriptures we might have hope” (Rom. 15). Let me speak frankly. I see you might be the, “sort of person who, on principle, no longer expects anything of anything. There are plenty, younger than you or less young, who live in the expectation of extraordinary experiences: from sermons, from people, from journeys, from events, from what tomorrow has in store.” “But not you. You know that the best you can expect is to avoid the worst. This is the conclusion you have reached, in your personal life and also in general matters, even international affairs. What about [sermons]? Well, precisely because you have denied it in every other field, you believe you may still grant yourself legitimately this youthful pleasure of expectation in a carefully circumscribed area like the field of [sermons], where you can be lucky or unlucky, but the risk of disappointment isn't serious.”[1] The twentieth century novelist Italo Calvino (1923-1985) wrote these words about books and I begin here because it is human nature to be wary about hoping too much. We have been disappointed enough in the past to wonder, are there reasons to have hope? I have been reading several recently published books by authors who do not believe in God. I'm grateful to have this chance to walk with them and to try to see the world from their perspectives. Last week I finished reading Kieran Setiya's book Life Is Hard: How Philosophy Can Help Us Find Our Way. His last chapter describes hope as, “wishful thinking.” He goes on to say, “In the end, it seems, there is no hope: the lights go out.” And later in a slightly more positive vein he says, “We can hope that life has meaning: a slow, unsteady march towards a more just future.”[2] The other book is William MacAskill's What We Owe the Future about how we might try to prevent the collapse of human culture from threats like nuclear war, engineered pathogens, and runaway Artificial General Intelligence. He points out the massive amount of suffering among human beings and animals. He uses a scale from -100 to +100 to measure the lifetime suffering or happiness of an abstract person and wonders if, because of the total amount of suffering, life is even worth living. By the way the question “does life have meaning,” is not something that we see in ancient writings or even in the medieval or early modern period. The phrase, “the meaning of life” originates only 1834.[3] Before that time it did not occur to ask this question perhaps because most people assumed that we live in a world guided by its creator. Although these books might seem so different they share a common spirit. First, you may not know what to expect but it will be a human thing. There is no help for us beyond ourselves. Second, they exaggerate the extent to which human beings can comprehend and control the world. Third, they fail to recognize that there are different stories for understanding our place in the universe and that these have a huge influence on our fulfillment. Well-being is in part subjective: we have to decide whether to accept our life as an accident, or to accept it as a gift. Finally, these authors lack a sense that human beings have special dignity or that we might experience God as present with us. In my Forum conversation with Cornel West the other week he mentioned how much he loved Hans-Georg Gadamer's book Truth and Method. It's about the importance of interpretation in human consciousness and begins with a poem from the twentieth century Austrian writer Rainer Maria Rilke (1875-1926). “Catch only what you've thrown yourself, all is mere skill and little gain; / but when you're suddenly the catcher of a ball / thrown by an eternal partner / with accurate and measured swing / towards you, to your center, in an arch / from the great bridgebuilding of God: / why catching then becomes a power - / not yours, a world's.”[4] How do we catch the world God is offering to us? This morning I am going to discuss an interpretation of the Book of Matthew by my friend the biblical scholar Herman Waetjen. I am not trying to communicate facts to you or to explain something. I long to open a door so that you might experience the truth of hope, the recognition that at the heart of all reality lies the love of God. Today is the second Sunday in the church calendar. Over the next twelve months during worship we will be reading through the Gospel of Matthew. Scholars say that 600 of the 1071 verses in it, along with half of its vocabulary come from the Gospel of Mark. An additional 225 verses come from a saying source and other oral traditions.[5] And yet this Gospel is utterly original. Although the first hearers are highly urban people living in the regional capital of Antioch, really Matthew speaks directly to us. In the year 70 CE a catastrophic event threatened to obliterate the entire religion of the Jews. Roman forces crushed an uprising in Jerusalem destroying God's earthly residence, the temple, and many of the rituals and traditions that defined the Jewish religion. Without the temple a new way of being religious had to be constructed. Let me tell you about three alternative visions for the faith from that time. First there was the way of the Pharisees led by Yohanan ben Zakkai (50-80 CE). Legend held that he had been secreted out of Jerusalem during the destruction in a coffin. HE then made an arrangement with Roman authorities to remain subject to them but with limited powers of self-government. Zakkai asserted that the study of Torah was as sacred as the Temple sacrifices. “He substituted chesed (kindness or love) in place of the demolished temple.”[6] God can be at the center of people's lives through “a reconciliation that is realizable through deeds of mercy that are fulfilled by observing the law.”[7] Waetjen asserts that the Gospel of Matthew criticizes this vision because it leads to a distinction between righteous (moral) people who are clean and sinful outsiders. A second solution to this religious crisis comes from apocalyptic literature about the end of the world, especially the Second Book of Baruch. This author writes about the Babylonian destruction of the Jewish Temple in 487 BCE. In his vision an angel descends to the Temple, removes all the holy things and says, “He who guarded the house has left it” (2 Baruch 8:2). The keys are thrown away almost as if it was de-sanctified. According to this view,“in the present the temple has no significance.” But in the future it will be renewed in glory through the power of God. So the people wait for God's return. Although Matthew is aware of both these answers to the religious crisis he chooses a third way beyond a division between clean and unclean people, or simply waiting for a new Temple. Matthew writes that Jesus as Son of David comes out of a particular people, with its history, etc., but Jesus is also a new creation which Waetjen translates as the Son of the Human Being.[8] We see this dual anthropology in the Hebrew bible with its division of soul/self (or nephesh) and flesh (basar). In Greek this is soul/self (psyche) and body (soma). Jesus says, “Do not continue to fear those who kill the body (soma) but cannot kill the soul; but rather continue to fear the one who is able to destroy both soul and body in Gehenna” (Mt. 10:28). In a physical body Jesus is born in Bethlehem as part of the Jewish community where he teaches and heals those who come to him. Jesus also exists also as soul, as the divine breath that gives all creatures life, as the first human being of the new creation, as one who shows God's love for every person. He teaches that at the heart of all things lies forgiveness and grace. There are no people defined by their righteousness or sinfulness. At the deepest level of our existence we are connected to each other and to God. The novelist Marilynne Robinson writes about how in modern times some people claim that science shows that there are no non-material things, that we do not have a soul. In contrast she writes about our shared intuition that the soul's “non-physicality is no proof of its non-existence… [It is] the sacred and sanctifying aspect of human being. It is the self that stands apart from the self. It suffers injuries of a moral kind, when the self it is and is not lies or steals or murders but it is untouched by the accidents that maim the self or kill it.” She concludes writing, “I find the soul a valuable concept, a statement of the dignity of a human life and of the unutterable gravity of human action and experience.”[9] Can we have hope? Does life have meaning? Let me speak frankly. I see you might be the “sort of person who, on principle, no longer expects anything of anything.” But you have a soul. God is closer to us than we are to ourselves. At the heart of all reality exists the love of God. The more thankful we are, the more we receive the gift of hope. My last words come from a poem by Mary Oliver called “The Gift.” “Be still, my soul, and steadfast. / Earth and heaven both are still watching / though time is draining from the clock / and your walk, that was confident and quick, / has become slow.// So, be slow if you must, but let / the heart still play its true part. / Love still as you once loved, deeply / and without patience. Let God and the world / know you are grateful. That the gift has been given.”[10] [1] Italo Calvino, If on a Winter's Night a Traveller tr. William Weaver (London: Vintage Classics, 1981) 4. [2] Kieran Setiya, Life Is Hard: How Philosophy Can Help Us Find Our Way (NY: Riverhead Books, 2022) 173, 179, 180. [3] “The meaning of life” first appears in Thomas Carlyle's novel Sartor Resartus. Ibid., 153. [4] Rainer Maria Rilke, “Catch only what you've thrown yourself” in Hans-Georg Gadamer, Truth and Method, 2nd Revised Edition tr. Joel Weinsheimer and Donald G. Marshall (NY: Crossroad, 1992). [5] Herman Waetjen, Matthew's Theology of Fulfillment, Its Universality and Its Ethnicity: God's New Israel as the Pioneer of God's New Humanity (NY: Bloomsbury T&T Clark, 2017) 1-17. See also, https://www.biblememorygoal.com/how-many-chapters-verses-in-the-bible/ [6] https://en.wikipedia.org/wiki/Chesed [7] Ibid., 2. [8] Ibid., 7. [9] Marilynne Robinson, The Givenness of Things: Essays (NY: Picador, 2015) 8-9. [10] https://wildandpreciouslife0.wordpress.com/2016/09/27/the-gift-by-mary-oliver/

In Part Two of our two-part mini-series we discuss the work of Ernst Bloch's The Principle of Hope. We ask what difference there is between the thought of Bloch and Theodor Adorno, how hope and utopia enable political action, and why so many traditions seem to abhor the concept of utopia. Expand your horizons and come learn how to hope again in this episode!This is just a small clip from the full episode, which is available to patrons:patreon.com/leftofphilosophyReferences:Ernst Bloch, The Principle of Hope, vols. 1 &3, trans. Neville Plaice, Stephen Plaice & Paul Knight (Cambridge: The MIT Press, 1986).Ernst Bloch and Theodor Adorno, “Something's Missing: A Discussion between Ernst Bloch and Theodor W. Adorno on the Contradictions of Utopian Longing (1964)” in Ernst Bloch, The Utopian Function of Art and Literature, trans. Jack Zipes and Frank Mecklenburg (Cambridge: The MIT Press, 1988).Music: Vintage Memories by Schematist | schematist.bandcamp.com

In part one of our two-part mini-series on hermeneutics and utopia we discuss the thought of Hans-Georg Gadamer in his 1983 text Praise of Theory. We talk about the importance of prejudice and tradition for self-understanding, ask whether the natural sciences or the human sciences have sole claim to truth, and praise the (qualified) freedom of theory from instrumental reason (continental philosophy even gets a positive shout-out!). The purpose of this mini-series is to assess the insights of hermeneutics for theory and social philosophy, so look forward to our Patron exclusive conclusion on Ernst Bloch!leftofphilosophy.com | @leftofphilReferences:Hans-Georg Gadamer, Praise of Theory, trans. Chris Dawson (New Haven: Yale University Press, 1998).Hans-Georg Gadamer, Truth and Method, trans. revised by Joel Weinsheimer and Donald G. Marshall (New York: Bloomsbury, 2013).Music: Vintage Memories by Schematist | schematist.bandcamp.com

Auf dem Feld agieren 22 Spielerinnen, eine Schiedsrichterin und der Zufall. Drumherum fiebern 90.000 Leute im Wembley-Stadion plus viele Millionen Menschen vor Bildschirmen dem Ereignis entgegen, dass ein Ball eine weiße Linie überquert. Alles Geld, das dabei eingespielt wird, der ganze Kampf um den Sieg - „wir geben alles“ - können das Spiel nicht kleinkriegen. Das ganze Bohei um das EM-Finale in Wembley verdankt sich der Tatsache, dass der Ball rund ist: „Die Unsterblichkeit des Ballspiels beruht auf der freien Allbeweglichkeit des Balles, der gleichsam von sich aus das Überraschende tut.” (Hans-Georg Gadamer)

Welcome to More Christ. We seek to bring some of the world's most interesting and insightful guests to discuss life's central and abiding questions. In this seventy eighth episode in a series of discussions, I'm joined by once again by Dr Jens Zimmermann and Pastor, Paul Vander Klay. Dr. Jens Zimmermann was born and raised in Germany. He studied at the University of British Columbia, earning his first Ph.D in Comparative Literature in 1997. He taught at UBC briefly before moving on to Trinity Western, where held the Canada Research Chair of Interpretation, Religion and Culture from 2006-2016. In 2010, he earned a second Ph.D in Philosophy from the Johannes Gutenberg University, Mainz, Germany. He was awarded a research fellowship at Cambridge University (Trinity Hall) for 2016-17, and a British Academy Visiting Fellowship in theology at the University of Oxford (Christ Church College) for 2018-2019. He is currently visiting fellow at Oxford University's Centre for Theology and Modern European Thought and also a research fellow at the University of the Free State, South Africa (2021-2023). His main intellectual interests are anthropology and epistemology. He has pursued these two central questions across a broad range of interests that include theological anthropology, hermeneutics, European literature, Martin Heidegger, Hans-Georg Gadamer, Paul Ricoeur, the church fathers, Dietrich Bonhoeffer and Eastern Orthodox theology. His published works include the monographs Hermeneutics: A Very Short Introduction (Oxford University Press, 2015) and Humanism and Religion: A Call for the Renewal of Western Culture (Oxford University Press, 2012), and the collection Reimagining The Sacred: Debating God with Richard Kearney, co-edited with Richard Kearney (Columbia University Press, 2016). His most recent book is Dietrich Bonhoeffer's Christian Humanism (Oxford University Press, 2019). Current Research Dr. Zimmermann directs “Human Flourishing in a Technological World: A Christian Perspective,” a three-year research project through which several scholars work toward a comprehensive Christian perspective for human flourishing in a world of technology. Scholars meet annually to share research, which is then published as essays, blogs, and finally an edited volume with Oxford University Press. Visit Human Flourishing (christianflourishing.com) and https://www.jenszimmermann.ca/ for more. Paul is the pastor of Living Stones Christian Reformed Church in Sacramento, California, USA, and host of a marvellous YouTube Channel which wrestles with being a Christian in a secular age, the struggle for ultimate meaning, identity, and more. He has worked at length to share and critique insights from Jordan Peterson, Jonathan Pageau, and other figures to a worldwide audience, adding his own unique contributions, and somehow producing videos at a prolific rate without diluting quality. If you'd like to see more of his work, please see the link below: https://www.youtube.com/c/PaulVanderKlay

Welcome to More Christ. We seek to bring some of the world's most interesting and insightful guests to discuss life's central and abiding questions. In this seventy seventh episode in a series of discussions, I'm joined by Dr Jens Zimmermann. Dr. Jens Zimmermann was born and raised in Germany. He studied at the University of British Columbia, earning his first Ph.D in Comparative Literature in 1997. He taught at UBC briefly before moving on to Trinity Western, where held the Canada Research Chair of Interpretation, Religion and Culture from 2006-2016. In 2010, he earned a second Ph.D in Philosophy from the Johannes Gutenberg University, Mainz, Germany. He was awarded a research fellowship at Cambridge University (Trinity Hall) for 2016-17, and a British Academy Visiting Fellowship in theology at the University of Oxford (Christ Church College) for 2018-2019. He is currently visiting fellow at Oxford University's Centre for Theology and Modern European Thought and also a research fellow at the University of the Free State, South Africa (2021-2023). His main intellectual interests are anthropology and epistemology. He has pursued these two central questions across a broad range of interests that include theological anthropology, hermeneutics, European literature, Martin Heidegger, Hans-Georg Gadamer, Paul Ricoeur, the church fathers, Dietrich Bonhoeffer and Eastern Orthodox theology. His published works include the monographs Hermeneutics: A Very Short Introduction (Oxford University Press, 2015) and Humanism and Religion: A Call for the Renewal of Western Culture (Oxford University Press, 2012), and the collection Reimagining The Sacred: Debating God with Richard Kearney, co-edited with Richard Kearney (Columbia University Press, 2016). His most recent book is Dietrich Bonhoeffer's Christian Humanism (Oxford University Press, 2019). Current Research Dr. Zimmermann directs “Human Flourishing in a Technological World: A Christian Perspective,” a three-year research project through which several scholars work toward a comprehensive Christian perspective for human flourishing in a world of technology. Scholars meet annually to share research, which is then published as essays, blogs, and finally an edited volume with Oxford University Press. Visit Human Flourishing (christianflourishing.com) and https://www.jenszimmermann.ca/ for more.

Dr. Jens Zimmermann was born and raised in Germany. He studied at the University of British Columbia, earning his first Ph.D in Comparative Literature in 1997. He taught at UBC briefly before moving on to Trinity Western, where held the Canada Research Chair of Interpretation, Religion and Culture from 2006-2016. In 2010, he earned a second Ph.D in Philosophy from the Johannes Gutenberg University, Mainz, Germany. He was awarded a research fellowship at Cambridge University (Trinity Hall) for 2016-17, and a British Academy Visiting Fellowship in theology at the University of Oxford (Christ Church College) for 2018-2019. He is currently visiting fellow at Oxford University's Centre for Theology and Modern European Thought and also a research fellow at the University of the Free State, South Africa (2021-2023). His main intellectual interests are anthropology and epistemology. He has pursued these two central questions across a broad range of interests that include theological anthropology, hermeneutics, European literature, Martin Heidegger, Hans-Georg Gadamer, Paul Ricoeur, the church fathers, Dietrich Bonhoeffer and Eastern Orthodox theology. His published works include the monographs Hermeneutics: A Very Short Introduction (Oxford University Press, 2015) and Humanism and Religion: A Call for the Renewal of Western Culture (Oxford University Press, 2012), and the collection Reimagining The Sacred: Debating God with Richard Kearney, co-edited with Richard Kearney (Columbia University Press, 2016). His most recent book is Dietrich Bonhoeffer's Christian Humanism (Oxford University Press, 2019). Current Research Dr. Zimmermann directs “Human Flourishing in a Technological World: A Christian Perspective,” a three-year research project through which several scholars work toward a comprehensive Christian perspective for human flourishing in a world of technology. Scholars meet annually to share research, which is then published as essays, blogs, and finally an edited volume with Oxford University Press. Visit Human Flourishing (christianflourishing.com) and https://www.jenszimmermann.ca/ for more.

Jarkko Tontti -podcastin vieraaksi saapui Helsingin yliopiston käytännöllisen filosofian professori Antti Kauppinen. Antti on kirjoittanut muun muassa hyvinvoinnista, onnellisuudesta, moraalisista tunteista, rangaistuksen teoriasta ja eriarvoisuudesta. Miten jääkiekkovalmentajan pojasta tuli filosofi? Mikä on filosofin rooli yhteiskunnallisessa keskustelussa? Voiko moraalifilosofilta kysyä onko tämä tai tuo asia oikein vai väärin? Miksi tutkijat vastaavat usein vain ”jyrkkä ehkä”? Juuri nyt ajankohtainen kysymys ovat rokotukset. Miten pitäisi suhtautua ihmisiin, jotka kieltäytyvät rokotuksista? Pitäisikö rokottamattoman maksaa itse hoitonsa, jos hän sairastuu? Suomalaiset ovat pärjänneet hyvin kansainvälisissä onnellisuustutkimuksissa. Monesta tämä tuntuu oudolta. Miksi? Ja mitä se onnellisuus oikeastaan on? Entä eriarvoisuus ja tuloerot? Onko Suomessa liian vähän rikkaita? Miten identiteettipolitiikka ja tunnustuksen penääminen omalle viiteryhmälle liittyvät yhdenvertaisuuteen? Ovatko kiintiöt oikeutettuja vai ovatko ne syrjintää? Mitä sanottavaa filosofilla on netin tiedollisista kuplista ja kaikukammioista? Ja mitä tapahtui ilmaisunvapaudelle, miksi sen puolustajat ovat kaikonneet ja vallalla ovat loukkaantumisen kulttuuri ja vihapuhehysteria? Jakaantuvatko ihmiset hyviksiin ja pahiksiin? Keskustelussa vilahtivat myös filosofit Hans-Georg Gadamer ja Jacques Derrida - suopeuden periaate vs. nyrpeyden ja epäluulon periaate somekeskusteluissa. https://jarkkotontti.net/

Hans-Georg Gadamer w tekście "O skrytości zdrowia" zwraca uwagę, że doświadczenie zdrowia należy do tej grupy, która ujawnia się poprzez brak. Wartość zdrowia dociera do nas, gdy to zdrowie tracimy. Do tego czasu zdrowia nie zauważamy. Naprowadza nas to na pytanie o klasę wartości niejawnych. W jakim stopniu "niejawność" dotyczy wszystkich wartości? Problem ten podejmuję w dzisiejszym odcinku podcastu. Do udziału w nim zaprosiłem także Sylwię Majcher, autorkę książki pod tytułem "Mniej mięsa", z którą rozmawiam o zdrowiu, diecie i kondycji naszej planety.

There has long been a bit of jousting between the human and natural sciences over who is more rigorous or which method is better capable of providing us with facts about the world. For certain types of empiricists, this jockeying for epistemological status and justification has tended to skew in favor of the natural sciences. And given the premium some cultures place on prediction, control, and the power that comes with laying hold of causal laws, the natural sciences have enjoyed abundant prestige over the past two centuries. In hopes of garnering a similar reputation, some in the human sciences have made significant efforts to modify their methods to more closely resemble those used in the natural sciences. But can we study human experience in the same way we tend to examine the natural world? Just as there are reliable causal laws that can be generalized across the globe, are there moral or social laws that dictate the dynamics of human history? In the nineteenth century, the German philosopher Wilhelm Dilthey attempted to make a clear distinction between the methods and questions used by the natural sciences and those employed by the human sciences. Whereas the natural sciences are looking for generalizable laws or supposed regularities about the physical world, he proposes that the human sciences ought to focus on understanding and interpreting lived experience.  Lived experience contrasts with abstract or theoretical representations of experience, which are more like idealized forms of what it means to be human, largely divorced from the flesh and blood of history. Lived experience, on the other hand, requires that we interpret and continually reinterpret what it means to be human from a given point in history. This is based on what individuals communicate about what it feels like to be them. This is sometimes also applied to questions pertaining to racial identity, gender dynamics, economic background, and the various ways in which people experience life differently from one another.  Jeffrey Howard speaks with Henriikka Hannula, a doctoral candidate at the University of Vienna, in Austria. Originally from Finland, her research focuses on late-nineteenth-century German philosophy, specifically that of Wilhelm Dilthey. She explains the central role the concepts of historicism, lived experience, and hermeneutics play in Dilthey’s philosophy. In what could also be considered a rallying cry for the human sciences, Hannula argues for a rigorous and systematic approach to studying culture and society that is informed by the work of Wilhelm Dilthey. Now, what reasons do we have to think human experiences and the natural world should be studied differently? Why might it be more productive to study the human condition at the nexus of lived experience rather than through an abstract or detached framework? If gaining a meaningful understanding of culture requires that we continually have to reinterpret human interactions and events, then how can we ever arrive at any certain knowledge in the human sciences? Show Notes Theory and Practice in Wilhelm Dilthey’s Historiography by Henriikka Hannula (2018)  Wilhelm Dilthey as an Introduction by Matthias Jung (1996) Truth and Method by Hans-Georg Gadamer (1960) The Cambridge Companion to Hermeneutics edited by Michael N. Forster and Kristin Gjesdal (2019) Hans-Georg Gadamer Wilhelm Dilthey The German Historicist Tradition by Frederick C. Beiser (2011) Friedrich Schleiermacher Schleiermacher’s Hermeneutical System in Relation to Earlier Protestant Hermeneutics by Wilhelm Dilthey (1860) William James Uncertain Victory: Social Democracy and Progressivism in European and American Thought, 1870-1920 by James T. Kloppenberg (1986) Feminist Standpoint Theory The Varieties of Religious Experience by William James (1902)

¿Qué rol cumple el poeta y quién interpreta sus obras? Comentamos en este episodio un gran ensayo de Gadamer sobre la poesía. --- Send in a voice message: https://anchor.fm/estudioscavernarios/message

Men In Black demonstrerer. De kaster kanonslag, fyrer romerlys af og brænder en Mette Frederiksen dukke, samtidig med at de rapper, at Christiansborg brænder op. Voldsom retorik der er vokset ud af utilfredshed med regeringens coronarestriktioner og mere generel desperation. I Supertanker spørger vi, hvordan vi kan lytte til det, de siger, trods den voldsomme retorik. I forsøget på at undgå polarisering og splittelse. Og vi trækker på filosoffen Hans Georg Gadamer, der ser på fordomme og på de spørgsmål, vi må stille for at be- eller afkræfte dem. Medvirkende: Ali Sufi, cand.scient.adm., rapper og medlem af Men In Black. Pia Lauritzen, filosof, medstifter af Qvest. Carsten Ortmann, tilrettelægger og vært.

Note: This is Part 1 of our conversation with Dr. West. Renowned public philosopher Dr. Cornel West joins Jeremy to share his insight into the current cultural moment and efforts to remove the Classics from school curricula. He discusses his famous friendship with Princeton's Robert P. George and highlights the troubles that arise when friendships hinge only on ideological agreement, and how society is fractured by conversations halted due to cancel culture. He also shares his views on the #DisruptTexts movement by exploring the distinctions that separate an education rooted in deep intellectual and moral formation from modern-day "schooling," and examines why texts rich in terms of generating conversation are being lost to polarization. Dr. West also discusses his time studying with Hans-Georg Gadamer, and shines light on conceptions of tradition and the Greek idea of paedeia, and reflects on Martin Luther King Jr. and his legacy in terms of love, justice, and courage. Send questions or comments to anchored@cltexam.com.Host Jeremy Tate @JeremyTate41Guest Dr. Cornel West @CornelWest 

Was lernt, wer Medizin studiert und als Wissenschaft lernt? Wofür? Und was kommt dann? Im hier dokumentierten Vortrag vor Medizinerinnen und Medizinern aus dem Jahr 1996 geht der große Philosoph Hans-Georg Gadamer (1900 - 2002) der Frage nach dem Verhältnis von Bewusstsein und Wahrheit im Kontext von Gesundheit und medizinischer Wissenschaft und Praxis auf die Spur. Gadamer bringt es auf diesen Punkt: Wer die Wissenschaft gelernt hat, muss dann erst noch lernen, Arzt oder Ärztin zu sein. Folgen Sie der autobahnuniversität auch auf: Apple Podcasts podcasts.apple.com/de/podcast/carl…t=2&app=podcast Spotify open.spotify.com/show/0HVLyjAHZkFMVr9XDATMGz Google Podcasts podcasts.google.com/feed/aHR0cDovL2…DegQIARAC&hl=de Facebook www.facebook.com/carlauerautobahnuniversitaet/ Folgen Sie auch unserem anderen Podcast "Carl-Auer Sounds of Science" auf: Apple Podcasts podcasts.apple.com/de/podcast/carl…ce/id1487473408 Spotify open.spotify.com/show/6wX82k2waqcU8IDUK9Vn7o Soundcloud @carlauersoundsofscience Facebook www.facebook.com/carlauersoundsofscience/ Folgen Sie dem Carl-Auer Verlag auf: Facebook facebook.com/carlauerverlag/ Twitter twitter.com/carlauerverlag Instagram www.instagram.com/carlauerverlag/ YouTube www.youtube.com/carlauerverlag Oder schauen Sie hier vorbei www.carl-auer.de

Shitstorms, Cancel Culture, gesellschaftliche Spaltung: Haben wir verlernt, uns zu verstehen? Und was können wir dagegen tun? Antworten finden sich bei Hans-Georg Gadamer, dem Philosophen der Hermeneutik – der Kunst des Verstehens. Moderation: Simone Miller www.deutschlandfunkkultur.de, Sein und Streit Hören bis: 19.01.2038 04:14 Direkter Link zur Audiodatei

Autor: Gadamer, Hans-Georg Sendung: Sein und Streit Hören bis: 19.01.2038 04:14

Shitstorms, Cancel Culture, gesellschaftliche Spaltung: Haben wir verlernt, uns zu verstehen? Und was können wir dagegen tun? Antworten finden sich bei Hans-Georg Gadamer, dem Philosophen der Hermeneutik – der Kunst des Verstehens. Moderation: Simone Miller www.deutschlandfunkkultur.de, Sein und Streit Hören bis: 19.01.2038 04:14 Direkter Link zur Audiodatei

Shitstorms, Cancel Culture, gesellschaftliche Spaltung: Haben wir verlernt, uns zu verstehen? Und was können wir dagegen tun? Antworten finden sich bei Hans-Georg Gadamer, dem Philosophen der Hermeneutik – der Kunst des Verstehens. Moderation: Simone Miller www.deutschlandfunkkultur.de, Sein und Streit Hören bis: 19.01.2038 04:14 Direkter Link zur Audiodatei

Season 18, Episode 2. Ngaji Filsafat - Dr. Fahruddin Faiz Martin Heidegger (lahir di Meßkirch, Jerman, 26 September 1889 – meninggal 26 Mei 1976 pada umur 86 tahun) adalah seorang filsuf asal Jerman. Ia belajar di Universitas Freiburg di bawah Edmund Husserl, penggagas fenomenologi, dan kemudian menjadi profesor di sana 1928. Ia memengaruhi banyak filsuf lainnya, dan murid-muridnya termasuk Hans-Georg Gadamer, Hans Jonas, Emmanuel Levinas, Hannah Arendt, Leo Strauss, Xavier Zubiri dan Karl Löwith. Maurice Merleau-Ponty, Jean-Paul Sartre, Jacques Derrida, Michel Foucault, Jean-Luc Nancy, dan Philippe Lacoue-Labarthe juga mempelajari tulisan-tulisannya dengan mendalam. Selain hubungannya dengan fenomenologi, Heidegger dianggap mempunyai pengaruh yang besar atau tidak dapat diabaikan terhadap eksistensialisme, dekonstruksi, hermeneutika dan pasca-modernisme. Ia berusaha mengalihkan filsafat Barat dari pertanyaan-pertanyaan metafisis dan epistemologis ke arah pertanyaan-pertanyaan ontologis, artinya, pertanyaan-pertanyaan menyangkut makna keberadaan, atau apa artinya bagi manusia untuk berada. Heidegger juga merupakan anggota akademik yang penting dari Nationalsozialistische Deutsche Arbeiterpartei.

In this second in a series on Chantal Mouffe's ideas in The Return of the Political, I discuss her use of Carl Schmitt's critique of liberalism and relate her ideas to authors she draws from, such as Leo Strauss, Isaiah Berlin, Michael Oakeshott, Charles Taylor, Michael Walzer and Hans Georg Gadamer. I try to get an initial handle on her preferred "agonistic pluralism" as an answer to the question--can we respect particular values and traditions enough to compete with them rather than seeking to destroy them? I relate her line of argument to my understanding of Carl Jung's theory of political ideology as "ideological possession" -- the projection of the shadow. … More Chantal Mouffe, Carl Schmitt, and the Critique of Enlightenment Liberalism (2-Audio)

Henry Munter is a lead heli guide and the general manager of Chugach Powder Guides in Girdwood, AK. We talk with him about making the call to shut down operations right as the heli season was in full swing; the evolution of heli skiing over the past 20-30 years; decision making, memory, and some of the tools and practices and books that Henry uses in forecasting, guiding clients, and handling all types of different aspects of the business; and we discuss environmentalism and heli skiing, and how Henry and others at CPG are thinking about those two things.TOPICS & TIMES:COVID & this past season (4:00)How long have you been at CPG? (9:50)How & when did you meet Paul Forward? (14:57)Growing up (17:28)The evolution of heli skiing (24:18)Safety assessment tools & advances (32:12)Decision making (39:03)Bad Decisions vs Wrong Decisions (45:31)Fear / Stress Meter (53:01)Memory, Hans Georg Gadamer, & Winnie the Pooh (54:50)Environmentalism, Sustainability, & Heli Skiing (1:05:17)Projectdrawdown.com (1:15:33) See acast.com/privacy for privacy and opt-out information.

Gerade in diesen Zeiten großer politischer und gesellschaftlicher Herausforderungen bietet Gadamers Vortrag einen wichtigen Beitrag, zu ergründen, was es heißt, das Richtige zu entscheiden und verantwortlich zu denken. Er zeigt darüber hinaus Gadamers enormen Weitblick über die Geistesgeschichte, sein sortiertes und kritisches Denken und – nicht zuletzt – seinen subtilen und treffenden Humor. Folgen Sie der autobahnuniversität auch auf: Apple Podcasts podcasts.apple.com/de/podcast/carl…4t/id1479529658 Spotify open.spotify.com/show/0HVLyjAHZkFMVr9XDATMGz Stitcher www.stitcher.com/podcast/carlauer…bahnuniversitat/ Facebook www.facebook.com/carlauerautobahnuniversitaet/ Folgen Sie auch unserem anderen Podcast "Carl-Auer Sounds of Science" auf: Apple Podcasts podcasts.apple.com/de/podcast/carl…ce/id1487473408 Spotify open.spotify.com/show/6wX82k2waqcU8IDUK9Vn7o Stitcher www.stitcher.com/podcast/carlauer…ounds-of-science Soundcloud @carlauersoundsofscience Facebook www.facebook.com/carlauersoundsofscience/ Folgen Sie dem Carl-Auer Verlag auf: Facebook facebook.com/carlauerverlag/ Twitter twitter.com/carlauerverlag Instagram www.instagram.com/carlauerverlag/ YouTube www.youtube.com/carlauerverlag Oder schauen Sie hier vorbei www.carl-auer.de

I sit down again with Trey Cole to go into PTSD - symptoms, coping, therapy, recovery. We talk about him experiencing the Fort Hood shooting, then being deployed to combat three weeks later. We explore the concept of a moral injury, the label of 'broken', exposure / EMDR, and the Greek origin of the word therapist, and the how vs. why philosophy put forth by Hans-Georg Gadamer.★ Support this podcast on Patreon ★

Gary John Bishopis the New York Times bestselling author of “Unfuc*k Yourself” and “Stop Doing That Sh*t”.  Born and raised in Glasgow, Scotland, he moved to the U.S. in 1997.  After years of facilitating programs for one of the world’s leading personal development companies, he combined his training in otology and phenomenology with his interest in the philosophies of Martin Heidegger, Hans-Georg Gadamer, and Earl Husserl to produce his own brand of straightforward self-improvement.  His no-frills, no “B.S.” approach has brought him a growing following drawn to the simplicity and real-world application of his work.  He resides in FL with his wife and three sons.  Gary's book Do The Work: http://bit.ly/2Ny47ly Connect with Gary Website: garyjohnbishop.com Instagram:@garyjohnbishop Facebook: @OneInSevenBillion Twitter: @garyjohnbishop Are you looking to find your purpose, navigate transition or fix your relationships, all with a powerful group of men from around the world? Check out The Alliance and join me today.  Check out our Facebook Page or the Men's community. Subscribe on Apple Podcasts | Google Podcasts  | Spotify For more episodes visit us at ManTalks.com | Facebook | Instagram | Twitter    Did you enjoy the podcast? If so please leave us a review on Apple Podcasts or Stitcher. It helps our podcast get into the ears of new listeners, which expands the ManTalks Community Editing & Mixing by: Aaron The Tech

What’s going on when faith is in transition and when understanding shifts? In this ‘Reworlding’ series, we explore some of the dimensions of the discipline known as philosophical hermeneutics, which is that discipline that tries to understand the conditions and coordinates of interpretive understanding. The main theoretical backbone of this series is the work of philosopher Hans-Georg Gadamer, but all kinds of interesting territory will be covered that goes beyond the work of Gadamer. So, for instance, we’ll be looking at media theory, spiral dynamics, the enneagram, and a whole range of other fascinating interpretive approaches. Support this podcast: patreon.com/unorthodoxy Twitter: @duncanreyburn

What’s going on when faith is in transition and when understanding shifts? In this ‘Reworlding’ series, we explore some of the dimensions of the discipline known as philosophical hermeneutics, which is that discipline that tries to understand the conditions and coordinates of interpretive understanding. The main theoretical backbone of this series is the work of philosopher Hans-Georg Gadamer, but all kinds of interesting territory will be covered that goes beyond the work of Gadamer. So, for instance, we’ll be looking at media theory, spiral dynamics, the enneagram, and a whole range of other fascinating interpretive approaches. Support this podcast: patreon.com/unorthodoxy Twitter: @duncanreyburn

What’s going on when faith is in transition and when understanding shifts? In this ‘Reworlding’ series, we explore some of the dimensions of the discipline known as philosophical hermeneutics, which is that discipline that tries to understand the conditions and coordinates of interpretive understanding. The main theoretical backbone of this series is the work of philosopher Hans-Georg Gadamer, but all kinds of interesting territory will be covered that goes beyond the work of Gadamer. So, for instance, we’ll be looking at media theory, spiral dynamics, the enneagram, and a whole range of other fascinating interpretive approaches. Support this podcast: patreon.com/unorthodoxy Twitter: @duncanreyburn

What’s going on when faith is in transition and when understanding shifts? In this ‘Reworlding’ series, we explore some of the dimensions of the discipline known as philosophical hermeneutics, which is that discipline that tries to understand the conditions and coordinates of interpretive understanding. The main theoretical backbone of this series is the work of philosopher Hans-Georg Gadamer, but all kinds of interesting territory will be covered that goes beyond the work of Gadamer. So, for instance, we’ll be looking at media theory, spiral dynamics, the Enneagram, and a whole range of other fascinating interpretive approaches. Support this podcast: patreon.com/unorthodoxy Twitter: @duncanreyburn

What’s going on when faith is in transition and when understanding shifts? In this ‘Reworlding’ series, we explore some of the dimensions of the discipline known as philosophical hermeneutics, which is that discipline that tries to understand the conditions and coordinates of interpretive understanding. The main theoretical backbone of this series is the work of philosopher Hans-Georg Gadamer, but all kinds of interesting territory will be covered that goes beyond the work of Gadamer. So, for instance, we’ll be looking at media theory, spiral dynamics, the Enneagram, and a whole range of other fascinating interpretive approaches. Support this podcast: patreon.com/unorthodoxy Theologies of Failure, edited by Sirvent and Reyburn: https://wipfandstock.com/theologies-of-failure.html  Twitter: @duncanreyburn

durée : 00:35:00 - Les Nuits de France Culture - par : Philippe Garbit, Albane Penaranda, Mathilde Wagman - Par Jean Amrouche - Avec Alexandre Koyré, Roman Ingarden, Emmanuel Lévinas, Hans-Georg Gadamer, Eugène Fink et Alfred Schutz - réalisation : Virginie Mourthé

What’s going on when faith is in transition and when understanding shifts? In this ‘Reworlding’ series, we explore some of the dimensions of the discipline known as philosophical hermeneutics, which is that discipline that tries to understand the conditions and coordinates of interpretive understanding. The main theoretical backbone of this series is the work of philosopher Hans-Georg Gadamer, but all kinds of interesting territory will be covered that goes beyond the work of Gadamer. So, for instance, we’ll be looking at media theory, spiral dynamics, the Enneagram, and a whole range of other fascinating interpretive approaches. Support this podcast: patreon.com/unorthodoxy Twitter: @duncanreyburn

What’s going on when faith is in transition and when understanding shifts? In this ‘Reworlding’ series, we explore some of the dimensions of the discipline known as philosophical hermeneutics, which is that discipline that tries to understand the conditions and coordinates of interpretive understanding. The main theoretical backbone of this series is the work of philosopher Hans-Georg Gadamer, but all kinds of interesting territory will be covered that goes beyond the work of Gadamer. So, for instance, we’ll be looking at media theory, spiral dynamics, the Enneagram, and a whole range of other fascinating interpretive approaches. Support this podcast: patreon.com/unorthodoxy Twitter: @duncanreyburn

Nach dem Ende des Zweiten Weltkrieges entwickelte sich in der Sowjetischen Besatzungszone bzw. jungen DDR eine Philosophielandschaft, die zunächst recht wenig mit der späteren Legitimationswissenschaft zu tun hatte. In dieser Zeit herrschte Aufbaustimmung, getrieben von einer hohen Dynamik, geprägt von unorthodoxen Köpfen. In den ersten Jahren nach dem Kriegsende wurden „bürgerliche“ Philosophen wie z.B . Hans-Georg Gadamer, Paul F. Linke oder Günther Jacoby geduldet, viele jedoch verließen den kleineren Teil Deutschlands. Die SED versuchte in den 50er Jahren, die Philosophie unter Parteilinie zu stellen, dies glückte zunächst, aber nur bedingt und provozierte vielmehr Diskussionen. Genannt seien nur die Debatten um Hegel und um die Logik, in denen die Intellektuellen ihre Positionen gegen die Partei durchsetzen konnten. Philosophen wie Ernst Bloch oder Wolfgang Harich wollten einen anderen Marxismus als den der SED-„Schmalspurphilosophen“. 1956/57 setzten sich die Dogmatiker unter Ulbricht durch, disziplinierten die kritischen Köpfe, sperrten sie ein, verdrängten sie von den Universitäten und aus den Zeitschriften, beendete die Debatten. Die undogmatische DDR-Philosophie fand schon 33 Jahre vor der DDR ihr Ende. In der Veranstaltung wollen wir die Jahre bis 1957 rekapitulieren und anhand von drei Protagonisten, Ernst Bloch, Wolfgang Harich und Georg Klaus, die Diskrepanzen mit der Partei und die Denkpotentiale für einen unorthodoxen Marxismus rekapitulieren. Hans-Christoph Rauh, der Ideengeber der Veranstaltung, wird den Abend moderieren. Der Austausch mit dem Publikum soll einen breiten Raum einnehmen. Mitschnitt einer Veranstaltung in der Reihe „Literatur und Gesellschaft“ vom 12. Mai 2017 Teil 1. Prof. Dr. Hans-Christoph Rauh: Einführung Teil 2. Dr. Alexander Amberger: Bloch in der DDR – politische Angepasstheit und ideologische Diskrepanz Teil 3. Dr. Andreas Heyer: Harich – zwischen Nicolai Hartmann und Georg Lukács

190 Plays 190 Alle Likes anzeigen 2 Rosa-Luxemburg-Stiftung Pro Unlimited 1.496 Follower 1.496 848 Tracks 848 Folge ich Melden Nach dem Ende des Zweiten Weltkrieges entwickelte sich in der Sowjetischen Besatzungszone bzw. jungen DDR eine Philosophielandschaft, die zunächst recht wenig mit der späteren Legitimationswissenschaft zu tun hatte. In dieser Zeit herrschte Aufbaustimmung, getrieben von einer hohen Dynamik, geprägt von unorthodoxen Köpfen. In den ersten Jahren nach dem Kriegsende wurden „bürgerliche“ Philosophen wie z.B . Hans-Georg Gadamer, Paul F. Linke oder Günther Jacoby geduldet, viele jedoch verließen den kleineren Teil Deutschlands. Die SED versuchte in den 50er Jahren, die Philosophie unter Parteilinie zu stellen, dies glückte zunächst, aber nur bedingt und provozierte vielmehr Diskussionen. Genannt seien nur die Debatten um Hegel und um die Logik, in denen die Intellektuellen ihre Positionen gegen die Partei durchsetzen konnten. Philosophen wie Ernst Bloch oder Wolfgang Harich wollten einen anderen Marxismus als den der SED-„Schmalspurphilosophen“. 1956/57 setzten sich die Dogmatiker unter Ulbricht durch, disziplinierten die kritischen Köpfe, sperrten sie ein, verdrängten sie von den Universitäten und aus den Zeitschriften, beendete die Debatten. Die undogmatische DDR-Philosophie fand schon 33 Jahre vor der DDR ihr Ende. In der Veranstaltung wollen wir die Jahre bis 1957 rekapitulieren und anhand von drei Protagonisten, Ernst Bloch, Wolfgang Harich und Georg Klaus, die Diskrepanzen mit der Partei und die Denkpotentiale für einen unorthodoxen Marxismus rekapitulieren. Hans-Christoph Rauh, der Ideengeber der Veranstaltung, wird den Abend moderieren. Der Austausch mit dem Publikum soll einen breiten Raum einnehmen. Mitschnitt einer Veranstaltung in der Reihe „Literatur und Gesellschaft“ vom 12. Mai 2017 Teil 1. Prof. Dr. Hans-Christoph Rauh: Einführung Teil 2. Dr. Alexander Amberger: Bloch in der DDR – politische Angepasstheit und ideologische Diskrepanz Teil 3. Dr. Andreas Heyer: Harich – zwischen Nicolai Hartmann und Georg Lukács Teil 4. Dr. Michael Eckardt: Klaus – Marx, Kant und die Logik

Nach dem Ende des Zweiten Weltkrieges entwickelte sich in der Sowjetischen Besatzungszone bzw. jungen DDR eine Philosophielandschaft, die zunächst recht wenig mit der späteren Legitimationswissenschaft zu tun hatte. In dieser Zeit herrschte Aufbaustimmung, getrieben von einer hohen Dynamik, geprägt von unorthodoxen Köpfen. In den ersten Jahren nach dem Kriegsende wurden „bürgerliche“ Philosophen wie z.B . Hans-Georg Gadamer, Paul F. Linke oder Günther Jacoby geduldet, viele jedoch verließen den kleineren Teil Deutschlands. Die SED versuchte in den 50er Jahren, die Philosophie unter Parteilinie zu stellen, dies glückte zunächst, aber nur bedingt und provozierte vielmehr Diskussionen. Genannt seien nur die Debatten um Hegel und um die Logik, in denen die Intellektuellen ihre Positionen gegen die Partei durchsetzen konnten. Philosophen wie Ernst Bloch oder Wolfgang Harich wollten einen anderen Marxismus als den der SED-„Schmalspurphilosophen“. 1956/57 setzten sich die Dogmatiker unter Ulbricht durch, disziplinierten die kritischen Köpfe, sperrten sie ein, verdrängten sie von den Universitäten und aus den Zeitschriften, beendete die Debatten. Die undogmatische DDR-Philosophie fand schon 33 Jahre vor der DDR ihr Ende. In der Veranstaltung wollen wir die Jahre bis 1957 rekapitulieren und anhand von drei Protagonisten, Ernst Bloch, Wolfgang Harich und Georg Klaus, die Diskrepanzen mit der Partei und die Denkpotentiale für einen unorthodoxen Marxismus rekapitulieren. Mitschnitt einer Veranstaltung in der Reihe „Literatur und Gesellschaft“ vom 12. Mai 2017 Teil 1. Prof. Dr. Hans-Christoph Rauh: Einführung Teil 2. Dr. Alexander Amberger: Bloch in der DDR – politische Angepasstheit und ideologische Diskrepanz Teil 3. Dr. Andreas Heyer: Harich – zwischen Nicolai Hartmann und Georg Lukács Teil 4. Dr. Michael Eckardt: Klaus – Marx, Kant und die Logik

Nach dem Ende des Zweiten Weltkrieges entwickelte sich in der Sowjetischen Besatzungszone bzw. jungen DDR eine Philosophielandschaft, die zunächst recht wenig mit der späteren Legitimationswissenschaft zu tun hatte. In dieser Zeit herrschte Aufbaustimmung, getrieben von einer hohen Dynamik, geprägt von unorthodoxen Köpfen. In den ersten Jahren nach dem Kriegsende wurden „bürgerliche“ Philosophen wie z.B . Hans-Georg Gadamer, Paul F. Linke oder Günther Jacoby geduldet, viele jedoch verließen den kleineren Teil Deutschlands. Die SED versuchte in den 50er Jahren, die Philosophie unter Parteilinie zu stellen, dies glückte zunächst, aber nur bedingt und provozierte vielmehr Diskussionen. Genannt seien nur die Debatten um Hegel und um die Logik, in denen die Intellektuellen ihre Positionen gegen die Partei durchsetzen konnten. Philosophen wie Ernst Bloch oder Wolfgang Harich wollten einen anderen Marxismus als den der SED-„Schmalspurphilosophen“. 1956/57 setzten sich die Dogmatiker unter Ulbricht durch, disziplinierten die kritischen Köpfe, sperrten sie ein, verdrängten sie von den Universitäten und aus den Zeitschriften, beendete die Debatten. Die undogmatische DDR-Philosophie fand schon 33 Jahre vor der DDR ihr Ende. In der Veranstaltung werden die Jahre bis 1957 anhand von drei Protagonisten, Ernst Bloch, Wolfgang Harich und Georg Klaus rekapituliert und die Diskrepanzen mit der Partei und die Denkpotentiale für einen unorthodoxen Marxismus erörtert. Mitschnitt einer Veranstaltung in der Reihe „Literatur und Gesellschaft“ vom 12. Mai 2017 Teil 1. Prof. Dr. Hans-Christoph Rauh: Einführung Teil 2. Dr. Alexander Amberger: Bloch in der DDR – politische Angepasstheit und ideologische Diskrepanz Teil 3. Dr. Andreas Heyer: Harich – zwischen Nicolai Hartmann und Georg Lukács Teil 4. Dr. Michael Eckardt: Klaus – Marx, Kant und die Logik

What’s going on when faith is in transition and when understanding shifts? In this ‘Reworlding’ series, we explore some of the dimensions of the discipline known as philosophical hermeneutics, which is that discipline that tries to understand the conditions and coordinates of interpretive understanding. The main theoretical backbone of this series is the work of philosopher Hans-Georg Gadamer, but all kinds of interesting territory will be covered that goes beyond the work of Gadamer. So, for instance, we’ll be looking at media theory, spiral dynamics, the enneagram, and a whole range of other fascinating interpretive approaches. Support this podcast: patreon.com/unorthodoxy Twitter: @duncanreyburn

What’s going on when faith is in transition and when understanding shifts? In this ‘Reworlding’ series, we explore some of the dimensions of the discipline known as philosophical hermeneutics, which is that discipline that tries to understand the conditions and coordinates of interpretive understanding. The main theoretical backbone of this series is the work of philosopher Hans-Georg Gadamer, but all kinds of interesting territory will be covered that goes beyond the work of Gadamer. So, for instance, we’ll be looking at media theory, spiral dynamics, the Enneagram, and a whole range of other fascinating interpretive approaches—all in the hope that we can all gain a better understanding of the journey of faith. Support this podcast: patreon.com/unorthodoxy Twitter: @duncanreyburn

Der Philosoph Hans-Georg Gadamer (1900-2002) beschäftigte sich Zeit seines "Jahrhundertlebens" mit dem Phänomen des Verstehens. Was können wir heute von ihm lernen? (Produktion 2017)

OBS: Föreläsningen vi tipsar om i slutet av podden är den 12 februari, inte den 5 februari som vi felaktigt säger i podden.  Se mer information här: https://www.facebook.com/events/2026819064263903/ I det nya avsnittet av Tro & Förnuft-podden diskuteras Magnus Abrahamssons avhandling "Jesu uppståndelse som historiskt problem"  (2001, Uppsala Universitet). En hel del av avhandlingen och diskussionen kretsar kring upplysningens utmaningar mot kristen teologi vad gäller tanken att Gud verkar, hur Rudolf Bultmann respektive Wolfhart Pannenberg responderar på den utmaningen och hur man generellt kan tänka om relationen mellan historia och mening, Guds relation till historien och Jesu uppståndelse och dess innebörd. Bultmann gör en existentiell läsning av kristendomen, och menar att man missförstår budskapet om man tror att det handlar om att Gud verkade på ett objektivt sätt i historien. Gud blir då ett objekt och inte en levd erfarenhet. Pannenberg menar att uppståndelsen är nödvändig för att människans existens ska vara meningsfull och menar sig kunna visa att historiskt är Jesu uppståndelse mer trovärdig än förnekandet av uppståndelsen. Avhandlingen är mycket intressant och vi hoppas att lyssningen blir det också! Hållpunkter 00.40: Inledning och presentation av avhandlingens struktur och vår diskussion 05.30: Upplysningens betydelse för bibelvetenskapen 15.30: Presentation av Bultmann 19.10: Avmytologiseringen 22.20: Kritisk fråga till Bultmann: Vad är budskapet bakom myten? 27.30: Hur kan den historiske Jesus vara oviktig för Kristendomen? 28.20: Om dikotomin mellan den empiriska och den meningsfulla historien 31.00: Presentation av Pannenberg 32.00: Pannenbergs ljuserfarenhet 37.30 Autentisk existens 39.20 Hans-Georg Gadamer om mening och historia:  43.00: Erfarenhet och tolkning 44.00: Lonergans kritik av positivismens syn på kunskap 46.00: Distans som nödvändig för förståelse 52.00: Pannenbergs argument för uppståndelsen 54.30: Uppståndelsen som historisk och symbolisk händelse Länkar: "Påverkar forskningens Jesus trons Kristus?" artikel av Bengt Holmberg, professor emeritus i Nya testamentets exegetik vid Lunds Universitet: http://www.kyrkligfornyelse.org/post-18 N T Wright: Can a Scientist Believe the Resurrection? Föredrag vid Faraday Institute for Science and Religion: http://faraday.st-edmunds.cam.ac.uk/Multimedia.php?Mode=Add&ItemID=Item_Multimedia_151&width=720&height=460 Textformat: https://www.faraday.st-edmunds.cam.ac.uk/CIS/Wright/lecture.htm En sammanfattning av N T Wrights argument: https://winteryknight.com/2017/04/16/n-t-wright-lectures-on-the-seven-mutations-caused-by-resurrection-of-jesus-3/

Jenny Zigrino comes by discuss philosophy from Hans-Georg Gadamer. The episode is full of laughs and very sincere moments and covers everything from food to Nazis.  This episode is brought to you by: HelloFresh.com and Stand Up! Records  Visit HelloFresh.com and use promo code MDP30 for $30 off your first week of meal deliveries. pick up JZ’s new album at Standuprecords.com

How can you combine the so-called Cambridge School of intellectual history, which tends to shrink the focus to a particular period and particular context, with a longue durée approach which follows through themes over many centuries? In this lecture, David D'Avray attempts to resolve this argument with the help of 20th century German philosophers Niklas Luhmann and Hans-Georg Gadamer.

Pedro Cerezo Galán (Córdoba, 1935) es catedrático emérito de Filosofía de la Universidad de Granada, donde fue decano de la Facultad de Filosofía y Letras. Amplió estudios en las universidades alemanas de Friburgo y Heidelberg, en esta última bajo la dirección del profesor Hans-Georg Gadamer. Ha sido becario del Consejo Superior de Investigaciones Científicas (CSIC), del Goethe-Institut y de la Fundación Alexander von Humboldt. Su trabajo de investigación lo ha desarrollado sobre el pensamiento de Hegel, la fenomenología y la hermenéutica, así como acerca de la historia del pensamiento español (Unamuno, Ortega y Gasset, Zubiri, Zambrano y Antonio Machado). Fue diputado en el Congreso por Granada (PSOE) entre 1982 y 1986. Ha sido galardonado con el Premio Ortega y Gasset de Ensayo y Humanidades de la Villa de Madrid (2004), el Premio de Investigación “Ibn al Jatib” de la Junta de Andalucía (2007) y el Premio Internacional Menéndez Pelayo (2014), entre otros. Es miembro de número de la Real Academia de Ciencias Morales y Políticas, de la que es vicepresidente. Esta iniciativa se desarrolla como una serie de charlas con destacadas personalidades provenientes de diferentes ámbitos de la cultura que fueron destinatarios de becas o ayudas de la Fundación Juan March, con las que iniciaron su carrera o avanzaron en el desarrollo profesional en sus respectivas disciplinas. Con el relato de su experiencia, la Fundación pretende que el protagonismo esté centrado en la figura y la trayectoria del invitado y con ella retratar también la evolución de un país, "fotografiar" la España de los años 50, 60 o 70 y proyectarla en la actual. Esta es la razón por la que se ha escogido este nombre para la actividad, "Memorias de la Fundación", porque es un espacio para recordar los orígenes de destacadas trayectorias profesionales y porque los resultados de estas becas están reflejados en una memoria o tesis final depositada en la Fundación. El entrevistador es el periodista Íñigo Alfonso, quien desde 2001 trabaja en RNE donde ha desempeñado diferentes funciones en las áreas de economía e información nacional y dirigió el informativo nocturno 24 Horas. Ha sido editor adjunto del Telediario primera edición de TVE. Actualmente coordina el área parlamentaria de los servicios informativos de RNE.Más información de este acto

We are mostly familiar with the hermeneutics of suspicion. But what about a hermeneutics of curiosity? In his latest book Relational Freedom: Emergent Properties of the Interpersonal Field (Routledge, 2015), Dr. Donnel Stern discusses the ways in which a spirit of mutual curiosity between analyst and analysand can transform the field between them and alter their relationships to each other and themselves. Continuing the groundbreaking work of Unformulated Experience and the more recent Partners in Thought, Relational Freedom showcases Dr. Stern's ability to arrange clinical case studies, a rich history of psychoanalytic thought, and contemporary theoretical critique in such a way as opens the reader's mind to new conceptions of the priority of feeling in the interpersonal/relational field. Along the way, he paints a picture of enactment (the interpersonalisation of dissociation) and how the analytic dyad can handle enactments in a fashion that frees up the analyst and analysand to see their relationship in a new light. Meditating on the influence of interpersonal and relational thinkers, such as Erich Fromm and Harry Stack Sullivan, Dr. Stern highlights the tension between the evidence-based, scientific idea of psychoanalysis and the broader, less empirical takes on this protean practice. Incorporating the thought of Hans-Georg Gadamer, he proposes that we “recognize that the hermeneutic position about the study and evaluation of psychoanalytic treatment is a valid way of thinking about these problems, and one that contradicts the objectivist agenda of systematic empirical research.” Aware of the challenges this recognition may entail, Dr. Stern spends a portion of this interview discussing an issue many humanistic analysts may face: namely, that of insurance providers requesting objective measures of improvement of health. While illuminating his theory of the mind as it exists within the field, Dr. Stern also discusses the personal aspect of his career. We learn about his educational journey to psychoanalysis, as well as his love for literature. Dr. Stern emphasizes the creative aspect of psychoanalysis in a fashion appropriately creative, and consequently engaging.​ Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychoanalysis

We are mostly familiar with the hermeneutics of suspicion. But what about a hermeneutics of curiosity? In his latest book Relational Freedom: Emergent Properties of the Interpersonal Field (Routledge, 2015), Dr. Donnel Stern discusses the ways in which a spirit of mutual curiosity between analyst and analysand can transform the field between them and alter their relationships to each other and themselves. Continuing the groundbreaking work of Unformulated Experience and the more recent Partners in Thought, Relational Freedom showcases Dr. Stern’s ability to arrange clinical case studies, a rich history of psychoanalytic thought, and contemporary theoretical critique in such a way as opens the reader’s mind to new conceptions of the priority of feeling in the interpersonal/relational field. Along the way, he paints a picture of enactment (the interpersonalisation of dissociation) and how the analytic dyad can handle enactments in a fashion that frees up the analyst and analysand to see their relationship in a new light. Meditating on the influence of interpersonal and relational thinkers, such as Erich Fromm and Harry Stack Sullivan, Dr. Stern highlights the tension between the evidence-based, scientific idea of psychoanalysis and the broader, less empirical takes on this protean practice. Incorporating the thought of Hans-Georg Gadamer, he proposes that we “recognize that the hermeneutic position about the study and evaluation of psychoanalytic treatment is a valid way of thinking about these problems, and one that contradicts the objectivist agenda of systematic empirical research.” Aware of the challenges this recognition may entail, Dr. Stern spends a portion of this interview discussing an issue many humanistic analysts may face: namely, that of insurance providers requesting objective measures of improvement of health. While illuminating his theory of the mind as it exists within the field, Dr. Stern also discusses the personal aspect of his career. We learn about his educational journey to psychoanalysis, as well as his love for literature. Dr. Stern emphasizes the creative aspect of psychoanalysis in a fashion appropriately creative, and consequently engaging.​ Learn more about your ad choices. Visit megaphone.fm/adchoices

Nathan Gilmour talks with Michial Farmer and Danny Anderson about postmodernism. Exploring in brief the Derridean, Foucaultian, and Gadamerian streams of thish twentieth-century cultural phenomenon, the trio likewise examines some Christian responses to the postmodern. Among the writers, concepts, and other realities tackled are differance, genealogy, progressivism, metanarrative, and relativism.

Michial Farmer talks with Danny Anderson and Nathan Gilmour about tradition. Starting with its roots in Roman law and its mixed reputation in the New Testament, the crew digs into the strange designator "traditional music," the relationships between Scripture and tradition, a few hard-hitting books on tradition, and some ways to imagine Christian existence as traditional without being static. Among the texts, traditions, and other realities engaged are Alasdair MacIntyre, Matthew Arnold, Hans-Georg Gadamer, conservatism, globalism, and church organs.

Michial Farmer talks with Danny Anderson and Nathan Gilmour about tradition. Starting with its roots in Roman law and its mixed reputation in the New Testament, the crew digs into the strange designator "traditional music," the relationships between Scripture and tradition, a few hard-hitting books on tradition, and some ways to imagine Christian existence as traditional without being static. Among the texts, traditions, and other realities engaged are Alasdair MacIntyre, Matthew Arnold, Hans-Georg Gadamer, conservatism, globalism, and church organs.

Der große Horizont und die enorme denkerische Geduld, die Gadamer hier wieder einbringt und genauso fordert, sind einladend für eine Zeit, in der dem Denken wieder etwas zuzutrauen ist. Folgen Sie der Autobahnuniversität auch auf: Apple Podcasts podcasts.apple.com/de/podcast/carl…4t/id1479529658 Spotify open.spotify.com/show/0HVLyjAHZkFMVr9XDATMGz Stitcher www.stitcher.com/podcast/carlauer…bahnuniversitat/ Facebook www.facebook.com/carlauerautobahnuniversitaet/ Folgen Sie auch unserem anderen Podcast "Carl-Auer Sounds of Science" auf: Apple Podcasts podcasts.apple.com/de/podcast/carl…ce/id1487473408 Spotify open.spotify.com/show/6wX82k2waqcU8IDUK9Vn7o Stitcher www.stitcher.com/podcast/carlauer…ounds-of-science Soundcloud @carlauersoundsofscience Facebook www.facebook.com/carlauersoundsofscience/ Folgen Sie dem Carl-Auer Verlag auch auf: Twitter twitter.com/carlauerverlag Instagram www.instagram.com/carlauerverlag/ YouTube www.youtube.com/carlauerverlag Oder schauen Sie hier vorbei www.carl-auer.de