Podcasts about ludwig feuerbach

Ze stelen de kleding van de waslijn van hun buren, breken collectebussen open en melken stiekem de koe van een nonnenklooster. Boeven in de Middeleeuwen lijken niet zozeer op geld uit, maar op goederen. Wie waren de middeleeuwse dieven en hoe gewoon of ongewoon was stelen in deze armoedige en gelovige tijden? Historica Janna Coomans vertelt over haar boek Dievenland. Overleven in de Middeleeuwen. Hoe Nieuw Amsterdam veranderde in New York en hoe de Nederlanders en Engelsen het gebied veroverden en verdeelden; het is allemaal te lezen in het nieuwe boek van historicus en New York-kenner Russel Shorto. Recensent Anne-Lot Hoek las De geboorte van New York: ‘Ik mis het verhaal van de oorspronkelijke bewoners. Dat is in dit boek eigenlijk niet veel meer dan een voetnoot.'‘Niet een God schept de mensen, maar de mensen scheppen zich een God naar hun beeld.' Met die ene zin is het boek Het wezen van het christendom van de negentiende-eeuwse filosoof Ludwig Feuerbach samengevat. Een boek uit 1841 dat de autonomie van God over de mens terug probeerde te brengen naar de mens. ‘Een bevrijdingsboek, deze klassieker', aldus historicus Wim Berkelaar.

In The Essence of Christianity (1841) Feuerbach works through the theological crisis of his age to articulate the central, radical idea of 19th-century atheism: that the religion of God is really the religion of humanity. In this episode, Jonathan and James discuss the ways in which the book applies this thought to various aspects of Christian doctrine, from sexual relations to the Trinity, and consider why Feuerbach would never have described himself as an atheist. They also look at George Eliot's remarkable translation of the work, published only thirteen years after the original, which not only ensured Feuerbach's influence in the Anglophone world but invented a new philosophical vocabulary in English for German thought.Non-subscribers will only hear an extract from this episode. To listen to the full episode, and all our other Close Readings series, subscribe:Directly in Apple Podcasts: https://lrb.me/applecrcipIn other podcast apps: https://lrb.me/closereadingscipFurther reading in the LRB:James Wood: What next?https://www.lrb.co.uk/the-paper/v33/n08/james-wood/what-s-nextTerry Eagleton: George Eliothttps://www.lrb.co.uk/the-paper/v17/n18/terry-eagleton/biogspeak Hosted on Acast. See acast.com/privacy for more information.

The series begins with Søren Kierkegaard's Fear and Trembling (1843), an exploration of faith through the story of Abraham and Isaac. Like most of Kierkegaard's published work, Fear and Trembling appeared under a pseudonym, Johannes de Silentio, and its playful relationship to the reader doesn't stop there. Described as a ‘dialectical lyric' on the title page, the book works through a variety of formats in its attempt to understand the nature of faith and the apparently unsolvable paradox that the father of the Abrahamic religions was prepared to murder his own son. James and Jonathan consider whether Kierkegaard thinks we can understand anything, and what Fear and Trembling has in common with the works of Dostoevsky and Kafka.Non-subscribers will only hear an extract from this episode. To listen to the full episode, and all our other Close Readings series, subscribe:Directly in Apple Podcasts: https://lrb.me/applecrcipIn other podcast apps: https://lrb.me/closereadingscipFurther reading in the LRB:Jonathan Rée: Dancing in the Service of Thought https://lrb.me/cipkierkegaard1James Butler: Reading Genesis https://lrb.me/cipkierkegaard2Roger Poole: A Walk with Kierkegaard https://lrb.me/cipkierkegaard3Terry Eagleton: A Long Way from Galilee https://lrb.me/cipkierkegaard4James Wood teaches literature at Harvard University and is a staff writer for The New Yorker as well as a contributor to the London Review of Books. His books include How Fiction Works, The Broken Estate and The Irresponsible Self.Jonathan Rée is a frequent contributor to the London Review of Books and a freelance writer and philosopher. His most recent book on philosophy is Witcraft: The Invention of Philosophy in English.NEXT EPISODE: 'The Essence of Christianity' by Ludwig Feuerbach, out on Monday 3 February.LRB AUDIOBOOKSDiscover audiobooks from the LRB, including Jonathan Rée's Becoming a Philosopher: Spinoza to Sartre:https://lrb.me/audiobookscip Hosted on Acast. See acast.com/privacy for more information.

Mark, Wes, and Dylan continue to look at Ludwig Feuerbach's "Principles of the Philosophy of the Future" (1843), recounting his story about how increasingly mature notions of God should lead philosophy eventually to a materialism where the sensual is the real. Get more at partiallyexaminedlife.com. Visit partiallyexaminedlife.com/support to get ad-free episodes and tons of bonus discussion. Sponsors: Have up to a $100 donation to effective charities matched at GiveWell.org. Check out the Constant Wonder podcast Learn about Mark's spring Core Texts in philosophy class at partiallyexaminedlife.com/class. Buy the PEL book for someone cool at partiallyexaminedlife.com/book.

We dig in and start our detailed treatment of Ludwig Feuerbach's essay "Principles of the Philosophy of the Future" (1843). Feuerbach claims that people don't realize that the entity they worship is really just whatever it is about humanity and the world that we value, wrongly posited as an independent entity. So God is a mirror for any given society. Get more at partiallyexaminedlife.com. Visit partiallyexaminedlife.com/support to get ad-free episodes and tons of bonus discussion. Sponsors: Have up to a $100 donation to effective charities matched at GiveWell.org. Learn about St. John's College at sjc.edu/pel. Learn about Mark's spring Core Texts in philosophy class at partiallyexaminedlife.com/class. Buy the PEL book for someone cool at partiallyexaminedlife.com/book.

IS THERE A ONE TRUE GOD OVERVIEW: There are many sources of information that people use to infer what might be true about God, including observation and revelation: Observation Some say that general observations of the universe support the existence of God, such as the idea of a non-eternal universe as shown by the Big Bang theory. Other observations that might support God's existence include the Earth's weather patterns, which some say are finely tuned to support human life, and the way nature works to form life. Revelation Some say that God may have entered the universe and told us true things about himself, morality, and how to have a relationship with him. This includes the life and teachings of Jesus of Nazareth. The Bible also includes passages that some say indicate that God has made evidence of his existence so obvious that there is no excuse for denying him.  IS THERE PROOF OF GOD'S EXISTENCE? The existence of God is a subject of debate in the philosophy of religion.[1] A wide variety of arguments for and against the existence of God can be categorized as logical, empirical, metaphysical, subjective or scientific. In philosophical terms, the question of the existence of God involves the disciplines of epistemology (the nature and scope of knowledge) and ontology (study of the nature of being or existence) and the theory of value (since some definitions of God include "perfection"). The Western tradition of philosophical discussion of the existence of God began with Plato and Aristotle, who made arguments for the existence of a being responsible for fashioning the universe, referred to as the demiurge or the unmoved mover, that today would be categorized as cosmological arguments. Other arguments for the existence of God have been proposed by St. Anselm, who formulated the first ontological argument; Thomas Aquinas, who presented his own version of the cosmological argument (the first way); René Descartes, who said that the existence of a benevolent God is logically necessary for the evidence of the senses to be meaningful. John Calvin argued for a sensus divinitatis, which gives each human a knowledge of God's existence. Islamic philosophers who developed arguments for the existence of God comprise Averroes, who made arguments influenced by Aristotle's concept of the unmoved mover; Al-Ghazali and Al-Kindi, who presented the Kalam cosmological argument; Avicenna, who presented the Proof of the Truthful; and Al-Farabi, who made Neoplatonic arguments. In philosophy, and more specifically in the philosophy of religion, atheism refers to the proposition that God does not exist.[2] Some religions, such as Jainism, reject the possibility of a creator deity. Philosophers who have provided arguments against the existence of God include David Hume, Ludwig Feuerbach, and Bertrand Russell. Theism, the proposition that God exists, is the dominant view among philosophers of religion.[3] In a 2020 PhilPapers survey, 69.50% of philosophers of religion stated that they accept or lean towards theism, while 19.86% stated they accept or lean towards atheism.[4] Prominent contemporary philosophers of religion who defended theism include Alvin Plantinga, Yujin Nagasawa, John Hick, Richard Swinburne, and William Lane Craig, while those who defended atheism include Graham Oppy, Paul Draper, Quentin Smith, J. L. Mackie, and J. L. Schellenberg. Traditional religious definition of God In classical theism, God is characterized as the metaphysically ultimate being (the first, timeless, absolutely simple and sovereign being, who is devoid of any anthropomorphic qualities), in distinction to other conceptions such as theistic personalism, open theism, and process theism. Classical theists do not believe that God can be completely defined. They believe it would contradict the transcendent nature of God for mere humans to define him. Robert Barron explains by analogy that it seems impossible for a two-dimensional object to conceive of three-dimensional humans.[7] In modern Western societies, the concepts of God typically entail a monotheistic, supreme, ultimate, and personal being, as found in the Christian, Islamic and Jewish traditions. In monotheistic religions outside the Abrahamic traditions, the existence of God is discussed in similar terms. In these traditions, God is also identified as the author (either directly or by inspiration) of certain texts, or that certain texts describe specific historical events caused by the God in question or communications from God (whether in direct speech or via dreams or omens). Some traditions also believe that God is the entity which is currently answering prayers for intervention or information or opinions. Ibn Rushd, a 12th-century Islamic scholar Many Islamic scholars have used philosophical and rational arguments to prove the existence of God. For example, Ibn Rushd, a 12th-century Islamic scholar, philosopher, and physician, states there are only two arguments worthy of adherence, both of which are found in what he calls the "Precious Book" (The Qur'an). Rushd cites "providence" and "invention" in using the Qur'an's parables to claim the existence of God. Rushd argues that the Earth's weather patterns are conditioned to support human life; thus, if the planet is so finely-tuned to maintain life, then it suggests a fine tuner—God. The Sun and the Moon are not just random objects floating in the Milky Way, rather they serve us day and night, and the way nature works and how life is formed, humankind benefits from it. Rushd essentially comes to a conclusion that there has to be a higher being who has made everything perfectly to serve the needs of human beings.[8][9] Moses ben Maimon, widely known as Maimonides, was a Jewish scholar who tried to logically prove the existence of God. Maimonides offered proofs for the existence of God, but he did not begin with defining God first, like many others do. Rather, he used the description of the earth and the universe to prove the existence of God. He talked about the Heavenly bodies and how they are committed to eternal motion. Maimonides argued that because every physical object is finite, it can only contain a finite amount of power. If everything in the universe, which includes all the planets and the stars, is finite, then there has to be an infinite power to push forth the motion of everything in the universe. Narrowing down to an infinite being, the only thing that can explain the motion is an infinite being (meaning God) which is neither a body nor a force in the body. Maimonides believed that this argument gives us a ground to believe that God is, not an idea of what God is. He believed that God cannot be understood or be compared.[10] Non-personal definitions of God In pantheism, God and the universe are considered to be the same thing. In this view, the natural sciences are essentially studying the nature of God. This definition of God creates the philosophical problem that a universe with God and one without God are the same, other than the words used to describe it. Deism and panentheism assert that there is a God distinct from, or which extends beyond (either in time or in space or in some other way) the universe. These positions deny that God intervenes in the operation of the universe, including communicating with humans personally. The notion that God never intervenes or communicates with the universe, or may have evolved into the universe (as in pandeism), makes it difficult, if not by definition impossible, to distinguish between a universe with God and one without. The Ethics of Baruch Spinoza gave two demonstrations of the existence of God.[11] The God of Spinoza is uncaused by any external force and has no free will, it is not personal and not anthropomorphic. Debate about how theism should be argued In Christian faith, theologian and philosopher Thomas Aquinas made a distinction between: (a) preambles of faith and (b) articles of faith.[12] The preambles include alleged truths contained in revelation which are nevertheless demonstrable by reason, e.g., the immortality of the soul, the existence of God. The articles of faith, on the other hand, contain truths that cannot be proven or reached by reason alone and presuppose the truths of the preambles, e.g., in Christianity, the Holy Trinity, is not demonstrable and presupposes the existence of God. The argument that the existence of God can be known to all, even prior to exposure to any divine revelation, predates Christianity.[clarification needed] Paul the Apostle made this argument when he said that pagans were without excuse because "since the creation of the world God's invisible nature, namely, his eternal power and deity, has been clearly perceived in the things that have been made".[13] In this, Paul alludes to the proofs for a creator, later enunciated by Thomas Aquinas[14] and others, that had also been explored by the Greek philosophers. Another apologetical school of thought, including Dutch and American Reformed thinkers (such as Abraham Kuyper, Benjamin Warfield, and Herman Dooyeweerd), emerged in the late 1920s. This school was instituted by Cornelius Van Til, and came to be popularly called presuppositional apologetics (though Van Til felt "transcendental" would be a more accurate title). The main distinction between this approach and the more classical evidentialist approach is that the presuppositionalist denies any common ground between the believer and the non-believer, except that which the non-believer denies, namely, the assumption of the truth of the theistic worldview. In other words, presuppositionalists do not believe that the existence of God can be proven by appeal to raw, uninterpreted, or "brute" facts, which have the same (theoretical) meaning to people with fundamentally different worldviews, because they deny that such a condition is even possible. They claim that the only possible proof for the existence of God is that the very same belief is the necessary condition to the intelligibility of all other human experience and action. They attempt to prove the existence of God by means of appeal to the transcendental necessity of the belief—indirectly (by appeal to the unavowed presuppositions of the non-believer's worldview) rather than directly (by appeal to some form of common factuality). In practice this school uses what have come to be known as transcendental arguments. These arguments claim to demonstrate that all human experience and action (even the condition of unbelief, itself) is a proof for the existence of God, because God's existence is the necessary condition of their intelligibility. Protestant Christians note that the Christian faith teaches "salvation is by faith",[15] and that faith is reliance upon the faithfulness of God. The most extreme example of this position is called fideism, which holds that faith is simply the will to believe, and argues that if God's existence were rationally demonstrable, faith in its existence would become superfluous. Søren Kierkegaard argued that objective knowledge, such as 1+1=2, is unimportant to existence. If God could rationally be proven, his existence would be unimportant to humans.[citation needed] It is because God cannot rationally be proven that his existence is important to us. In The Justification of Knowledge, the Calvinist theologian Robert L. Reymond argues that believers should not attempt to prove the existence of God. Since he believes all such proofs are fundamentally unsound, believers should not place their confidence in them, much less resort to them in discussions with non-believers; rather, they should accept the content of revelation by faith. Reymond's position is similar to that of his mentor Gordon Clark, which holds that all worldviews are based on certain unprovable first premises (or, axioms), and therefore are ultimately unprovable. The Christian theist therefore must simply choose to start with Christianity rather than anything else, by a "leap of faith". This position is also sometimes called presuppositional apologetics, but should not be confused with the Van Tillian variety. THE HISTORICAL JESUS According to Christianity, Jesus is the Son of God as chronicled in the Bible's New Testament, and in most Christian denominations He is held to be God the Son, a prosopon (Person) of the Trinity of God. Christians believe him to be the messiah, or a saviour (giving him the title Christ), who was prophesied in the Bible's Old Testament. Through Jesus's crucifixion and resurrection, Christians believe that God offers humans salvation and eternal life,[1] with Jesus's death atoning for all sin, thus making humanity right with God. The commonly held belief among Christians is the phrase, "Jesus died for your sins," and thus they accept that salvation is only possible through him.[2] These teachings emphasize that as the Lamb of God, Jesus chose to suffer nailed to the cross at Calvary as a sign of his obedience to the will of God, as an "agent and servant of God".[3][4] Jesus's choice positions him as a man of obedience, in contrast to Adam's disobedience.[5] According to the New Testament, after God raised him from the dead,[6] Jesus ascended to heaven to sit at the right hand of God the Father,[7] with his followers awaiting his return to Earth and God's subsequent Last Judgment.[8] According to the gospel accounts, Jesus was born of a virgin, instructed other Jews how to follow God (sometimes using parables), performed miracles and gathered disciples. Christians generally believe that this narrative is historically true. While there has been theological debate over the nature of Jesus, Trinitarian Christians believe that Jesus is the Logos, God incarnate (God in human form), God the Son, and "true God and true man"—fully divine and fully human. Jesus, having become fully human in all respects, suffered the pains and temptations of a mortal man, yet he did not sin.

Siamo quello che mangiamo, scriveva il filosofo tedesco Ludwig Feuerbach, ma la ricerca ci dice che siamo anche l’ambiente in cui viviamo e cosa respiriamo. Un’ulteriore conferma arriva da uno studio pubblicato sulla rivista sulla rivista Brain Connectivity evidenzia la stretta relazione tra inquinamento atmosferico e sviluppo delle attività cognitive nei bambini e ragazzi. A Obiettivo Salute il commento del prof. Alessandro Padovani, presidente della società italiana di neurologia.

In questa puntata Matteo Saudino aka Barbasophia racconta le vicende, la vita, la morte e il pensiero del padre dell’ateismo moderno che nel XIX secolo ha affermato che l’uomo ha creato Dio a sua immagine e non il contrario, del filosofo materialista secondo cui l’essere umano è ciò che mangia. In questo episodio di Pensiero Stupendo si parla della filosofia di Ludwig Feuerbach, ma soprattutto di come può esserci utile nella vita di tutti i giorni.See omnystudio.com/listener for privacy information.

Ist Gott nur Einbildung, und Glaube Ausdruck von Wunschdenken? Klassisch findet sich dieser Vorwurf schon im 19. Jahrhundert, bei Ludwig Feuerbach. Moderne Kritiker beziehen sich außerdem auf die Hirnforschung.Der Vortrag zeigt die logischen Fehler solcher Kritik - dass der Glaube unwahr ist, wird von den Kritikern nämlich schon vorausgesetzt, nicht selbst begründet. Und christlicher Glaube ist zwar tatsächlich attraktiv, also wünschenswert - zugleich aber ganz anders als das, was Menschen unterbewusst erwarten - und viel besser. Prof. Dr. Matthias Clausen, Karl Heim-Professor für Evangelisation und Apologetik an der Ev.Hochschule Tabor in Marburg und Referent des Instituts für Glaube und Wissenschaft (IGUW) Kapitel 00:00 Start 01:33 Gott als Überfunktion unseres Hirns? 05:31 Gott als Konstrukt unserer Psyche? 07:09 Gegen die Projektionstheorie: 07:19 1) Die Projektionstheorie sagt nichts über die Wahrheitsfrage 09:10 2) Bedürfnisse als Hinweis 11:11 3) Glaube durchkreuzt unsere Erwartungen 12:45 Bilder als Hindernis 13:21 Bilder vom Leben 14:21 Bilder von Gott 17:01 Was, wenn Gott anders ist? Prof. Dr. Matthias Clausen, Karl Heim-Professor für Evangelisation und Apologetik an der Ev.Hochschule Tabor in Marburg und Referent des Instituts für Glaube und Wissenschaft (IGUW) _______________________________________________________________________________________ glaubendenken ist eine Initiative von... Tobias Becker, Gemeinschaftspastor ESG (Ludwigsburg) Dr. Dominik Klenk, Publizist und Verleger (Basel) Konrad Schmid, Filmemacher Daniel Wilken (Ludwigsburg) Prof. Dr. Dr. Roland Werner, Theologe und Sprachwissenschaftler (Zinzendorf-Institut, Marburg) Unterstützung Spenden zur Unterstützung des Projekts glaubendenken überweisen Sie bitte an das Zinzendorf Institut mit dem Vermerk „glaubendenken“. Eine Spendenbescheinigung wird am Anfang des Folgejahres versandt. Vielen Dank! Unsere Kontodaten: Empfänger: Zinzendorf-Institut IBAN DE36 5335 0000 0010 0057 44 SWIFT-BIC: HELADEF1MAR Verwendungszweck: glaubendenken Kontakt Zinzendorf-Institut Steinweg 12 35037 Marburg info@glaubendenken.net

Wunschtraum? - Gottessehnsucht und die moderne Religionskritik Ein Vortrag im Rahmen der True! Konferenz vom November 2023 in Düsseldorf Uns kennzeichnet eine tiefe Sehnsucht nach "mehr". Wir werden angetrieben von einem Mangel, der durch nichts in dieser Welt ausgefüllt zu werden scheint. Christlicher Glaube und Atheismus haben dabei völlig unterschiedliche Antworten auf dieses Phänomen. Dieser Vortrag geht beiden Antwortversuchen nach, untersucht die zentrale Religionskritik von Ludwig Feuerbach, dem "Vater des modernen Atheismus", und kommt mit C.S. Lewis zu dem Schluss, dass nur Gott unsere tiefsten Sehnsüchte endgültig zu stillen vermag. Dr. Fabian Graßl ist Theologe und Religionsphilosoph (https://fabiangrassl.org). Nach seiner Promotion an der Queen's University Belfast über den evangelischen Ethiker und Systematiker Helmut Thielicke erfolgte ein zweieinhalbjähriger Forschungsaufenthalt an der Internationalen Akademie für Philosophie im Fürstentum Liechtenstein. Seit 2020 forscht und lehrt er für die überkonfessionell Bamler-Gehret Stiftung (https://www.bg-stiftung.org) mit Sitz im Bayerischen Wald. Gliederung: 00:00 Start 00:07 Das Bild vom Fitnessstudio 01:53 Die vier Arten der Liebe 06:15 Der Mensch als Mängelwesen 11:24 Der Einwand von Richard Dawkins 14:31 Schönheit als Intensivierung unserer Sehnsucht 19:41 Endlichkeit als Dramatisierung unserer Sehnsucht 21:16 Sinnsuche als Ergebnis unserer Sehnsucht 22:19 Welche Weltanschauung liefert die beste Erklärung für unser Phänomen? 23:20 Die atheistische Antwort auf das Phänomen der Sehnsucht 25:48 Das naturalistische Dilemma 29:23 Die christliche Antwort auf das Phänomen der Sehnsucht 34:18 Die atheistische Kritik an der christlichen Antwort 35:24 Ludwig Feuerbachs genetisch-kritische Methode und deren Wirkung auf Nietzsche, Marx und Freud 42:46 Die Schlüsselfrage des modernen Atheismus: Gott oder Mensch? 46:26 Würdigung der Kritik 49:11 Kritik der Kritik: Neun Gründe, warum die genetisch-kritische Methode nicht haltbar ist 49:41 1. Problem: Voreingenommenheit 51:01 2. Problem: Geschichtslosigkeit 51:58 3. Problem: Allgemeine Fragwürdigkeit der These 55:42 4. Problem: Geistesgeschichtlicher Anachronismus 56:47 5. Problem: Psychologisch unglaubwürdig 58:16 6. Problem: Verschiedene Argumentationsfehler 59:34 7. Problem: Zweischneidiges Schwert 01:00:34 8. Problem: Genetischer Fehlschluss 01:02:23 9. Problem: Logischer Trugschluss 01:03:51 Fazit: Was ist die "better story"? _______________________________________________________________________________________ glaubendenken ist eine Initiative von... Tobias Becker, Gemeinschaftspastor ESG (Ludwigsburg) Dr. Dominik Klenk, Publizist und Verleger (Basel) Konrad Schmid, Filmemacher Daniel Wilken (Ludwigsburg) Prof. Dr. Dr. Roland Werner, Theologe und Sprachwissenschaftler (Zinzendorf-Institut, Marburg) Unterstützung Spenden zur Unterstützung des Projekts glaubendenken überweisen Sie bitte an das Zinzendorf-Institut mit dem Vermerk „glaubendenken“. Eine Spendenbescheinigung wird am Anfang des Folgejahres versandt. Vielen Dank! Unsere Kontodaten: Empfänger: Zinzendorf-Institut IBAN DE36 5335 0000 0010 0057 44 SWIFT-BIC: HELADEF1MAR Verwendungszweck: glaubendenken Kontakt Zinzendorf-Institut Steinweg 12 35037 Marburg info@glaubendenken.net

Wykład prof. Stanisław Obirka, Kawiarnia Naukowa Festiwalu Nauki, 20 kwietnia 2020 [1h06min] https://wszechnica.org.pl/wyklad/czy-ateista-moze-dogadac-sie-z-wierzacym/ Ja ciągle jestem, choć z trudem, człowiekiem wierzącym. Ateizm jest dla mnie przykładem lustra, w którym się przeglądam, jest sprawdzianem tego, czy wiara ma sens, czy nie przerodziła się w fanatyzm, coś niebezpiecznego – mówił prof. Stanisław Obirek w Kawiarni Naukowej Festiwalu Nauki. Tematem wykładu uczonego był dialog pomiędzy osobami wierzącymi i niewierzącymi. Spotkanie Kawiarni Naukowej Festiwalu Nauki ze względu na pandemię choroby COVID-19, którą wywołuje wirus SARS CoV-2, po raz pierwszy nie odbyło się w Pałacu Staszica w Warszawie. Dzięki współpracy pomiędzy Kawiarnią a naszym portalem miało jednak miejsce w internecie. Gościem był teolog, historyk i antropolog kultury prof. Stanisław Obirek. Uczony poświęcił swój wykład możliwościom dialogu pomiędzy ateistami a niewierzącymi. Prof. Obirek swoje wystąpienie podzielił na trzy części. Pierwszą z nich poświęcił na wyjaśnienie, czym jest współczesny ateizm. Jak mówił, osób niewierzących nie można traktować jako jednorodną grupę. Skrytykował jednocześnie stanowisko, które jego zdaniem zajmują tzw. nowi ateiści. Według niego „często zachowują się tak, jakby od nich się świat zaczynał”. Tymczasem według prof. Obirka ateizm ma długą historię i nie zawsze występował w opozycji wobec religii i kościoła dominującego. Gość Kawiarni podkreślił, że osoby niewierzące podobnie jak wierzący mogą głęboko przeżywać muzykę Bacha czy zachwyt nad architekturą gotyckich czy romańskich katedr. Prof. Obirek przypomniał swoje doświadczenie korespondencji ze Stanisławem Lemem, który deklarował się jako ateista. Gość Kawiarni wyznał wówczas pisarzowi, że pod wpływem tego, co mówi i ubiera w kostium powieści, chciałby przestać wierzyć. Lem odparł, że nie może do tego dopuścić. Zdaniem Gościa Kawiarni był to wzorcowy dialog, gdzie nikt nie chce nikogo przekonać. Uczony mówiąc o nowych ateistach podkreślił, że są oni najbardziej wpływową grupą spośród osób niewierzących. W dyskusjach osób wierzących z niewierzącymi często przywoływane są argumenty z książek Richarda Dawkinsa, Sama Harrisa, Daniela Dennetta czy Christophera Hitchensa. Jak podkreślił Gość Kawiarni, znaczenie tego środowiska wynika z faktu, że w odróżnieniu od takich krytyków religii jak Karol Marks czy Ludwig Feuerbach, używają oni argumentów naukowych. Jako przykład wymienia Dawkinsa, według którego teorii ewolucji Darwina nie można pogodzić z wiarą. Prof. Obirek podkreśla, że sam ceni tego autora ze względu na jego argumenty, które przeczą socjalizującej roli religii. Prof. Obirek rozpoczynając drugą część wykładu, którą poświęcił stanowisku zajmowanemu przez osoby wierzące, zaznaczył, że również się do nich zalicza. – Deklaruję się jako człowiek wierzący, ale wierzący z trudem. Muszę powiedzieć, że od dziecka wiara mnie fascynowała, ale też sprawiała mi ogromne kłopoty – wyznał Gość Kawiarni. Uczony zauważył, że wyznawców religii podobnie jak ateistów nie można traktować jako jedną grupę. Według niego wbrew „stanowisku urzędników pana Boga”, jak wyraził się o kapłanach trzech główny monoteistycznych religii, wiara nie jest warunkiem koniecznym, żeby człowiek poczuł się spełniony. Tymczasem, jak stwierdził, ludzie wierzący przez wieki mieli poczucie wyższości nad niewierzącymi. Stanowisko takie w nomenklaturze teologicznej określa się ekskluzywizmem. Prof. dr hab. Stanisław Obirek - jest teologiem, historykiem, antropologiem kultury i byłym jezuitą Znajdź nas: https://www.youtube.com/c/WszechnicaFWW/ https://www.facebook.com/WszechnicaFWW1/ https://anchor.fm/wszechnicaorgpl---historia https://anchor.fm/wszechnica-fww-nauka https://wszechnica.org.pl/ #kawiarnianaukowa #ateizm #ateiści #wiara #katolik #katolicyzm

Wer unsere Arbeit mit einer Spende unterstützen will, kann dies per PayPal tun: paypal.me/hellepanke Likes, Abos und ein Besuch auf www.helle-panke.de helfen uns ebenso. Vielen Dank! Das Heft "Die Idee des Sozialismus" von Gerd Irrlitz kann hier bestellt werden: https://www.helle-panke.de/de/topic/158.publikationen.html?productId=72702 Aufzeichnung vom 29. März 2023 aus der Reihe PHILOSOPHISCHE GESPRÄCHE Referent: Prof. Dr. Gerd Irrlitz, geboren 1935 in Leipzig, Schüler und studentischer Hilfsassistent bei Ernst Bloch, später tätig an der Akademie der Wissenschaften und der Humboldt-Universität zu Berlin, hier zuletzt von 1993 bis 2000 als Professor für Philosophische Propädeutik und Geschichte der Philosophie; Autor von "Johann Gottlieb Fichte: Leben und Werk", 2022) In der theoretischen Abfolge der klassischen deutschen Philosophie von Chr. Wolff, Kant, Fichte, Schelling, Hegel bis zu Ludwig Feuerbach hatte Fichte den Intellektualismus als die elementare Logik unserer praktischen Aktivität gefasst. Wir versichern uns der möglichen universellen Geltung unserer praktischen Zielsetzungen auf der Basis der generellen Logik unserer Aussagen. Dieser Intellektualismus bilde allemal das Korrektiv von Praxis und trage damit deren Perfektibilisierung. Logische Setzungen bilden das Muster korrekter Handlungen, in denen Zielstellung und Resultat einander entsprechen. Die aufklärerische Verbindung von Fortschritt des Wissens und des Lebens der Gesellschaft war damit in der logischen Struktur von Aussagen gefasst. Die Beziehung von Ich und Gegenständlichkeit vollziehe sich stets innerhalb der Universalität unserer Denkakte. Dazu tritt bei Fichte das Willenselement, sich als Mensch überhaupt durch Aussagen zu bekennen. Fichte führte das aufklärerische Denken zum Grundsatz, dass die logischen Setzungen zugleich soziale Akte mit vereinigender Tendenz seien. Gesellschaftlicher Fortschritt wurde damit als eine Konsequenz logischer Intersubjektivität begründet. Dieses Prinzip der Fichteschen Wissenschaftslehre trug verfassungsrechtlich den Republikanismus innerhalb des monarchischen Formalismus und sozialtheoretisch die Ökonomie des "Geschlossenen Handelsstaates". Fichte führte das auch zu einer philosophischen Religionslehre, in der der Gottesbegriff im Prinzip unserer Verständigungsmöglichkeit über praktische Akte begründet wird. So war auch Fichtes Bemühen um Verständigung zwischen Intellektuellen, zwischen Lehrenden und studentischer Jugend, letztlich zwischen monarchischer Herrschaft und Volk im philosophischen Grundsatz der Wissenschaftslehre begründet. Das trägt auch den entschiedenen Charakter dieses aus einer bescheidenen Weberfamilie stammenden patriotischen Philosophen.

“Down with God, up with man!” In this tour-de-force “The Drama of Atheist Humanism,” written during the godless persecutions of World War II, acclaimed scholar Cardinal Henri de Lubac enters the heart of modern atheism: a dark yet brilliant quest to destroy a God who, they think, suppresses mankind. Joseph Pearce, Father Fessio, and Vivian Dudro begin by studying the two godfathers of atheism: Karl Marx and his hero Ludwig Feuerbach. The post Episode 1 – The Drama of Atheist Humanism – Fr. Joseph Fessio S.J., Vivian Dudro, and Joseph Pearce – FBC Podcast appeared first on Discerning Hearts Catholic Podcasts.

Season 2 of Ravel begins today as one of our hosts realizes that they are no longer Christian.Mentioned in the episode: 23. Dissecting Conferences, Camps, and Mannequins Ravel Episode Atheism For Lent Excerpt from Ludwig Feuerbach's The Essence of Christianity entitled, "Religion As Projection" (10 page reading) 52. Shrugging Off Christianity Ravel Episode 137. Experiencing God Ravel Episode Support us: Join our Patreon community and buy us a drink at patreon.com/ravelpod for as little as $3/mo! Submit a voicemail by calling 601-55RAVEL (601-557-2835) or submit a voice memo to the inbox at theravelpod@gmail.com!  Take a minute to drop us a 5-star rating and a 1-2 sentence review on Apple Podcasts and Spotify!  Follow on Twitter, Instagram, and TikTok at @ravelpod! Follow the hosts on social:  Josh Twitter: @joshlieuallen Stephen Twitter: @stephenghenning Emily Instagram: @RevRettinghouse Credits: Theme Song: In Full Color by Louie Zong on Spotify and Bandcamp Artwork: Yarn and Ravel by Dixie Lee Henning @dixieleedraws Editing/Sound Design by Stephen Henning Social Media by Josh Lieuallen Certified Organic benediction by Reverend Emily Rettinghouse, MDiv ★ Support this podcast on Patreon ★

“Down with God, up with man!” In this tour-de-force “The Drama of Atheist Humanism,” written during the godless persecutions of World War II, acclaimed scholar Cardinal Henri de Lubac enters the heart of modern atheism: a dark yet brilliant quest to destroy a God who, they think, suppresses mankind. Joseph Pearce, Father Fessio, and Vivian Dudro begin by studying the two godfathers of atheism: Karl Marx and his hero Ludwig Feuerbach.Support the show

A mediados del siglo XIX el filósofo alemán Ludwig Feuerbach escribió “Somos lo que comemos”. Hay quien discute que los alimentos influyan en nuestro carácter o en nuestro comportamiento, pero nadie duda de que son una expresión cultural, producto de nuestra historia y reflejo de la sociedad. Hemos entrevistado a José Miguel Mulet, catedrático de Biotecnología en la Universidad Politécnica de Valencia e investigador en el Instituto de Biología Molecular y Celular de Plantas, del que es vicedirector, y autor del libro “Comemos lo que somos. Como la cultura y la sociedad han modificado la comida” (Destino).  Álvaro Martínez del Pozo ha dedicado su molécula imprescindible para la vida a la testosterona, la hormona responsable del deseo sexual y de la apariencia masculina. Lluís Montoliu nos ha contado los avances médicos logrados hasta el momento gracias a la técnica CRISPR, presentados en la Tercera Cumbre Internacional sobre Edición del Genoma Humano celebrada en Londres. Eulalia Pérez Sedeño ha trazado el perfil de la escritora, traductora y anatomista francesa Marie Geneviève Charlotte Thiroux d'Arconville, autora de numerosos trabajos sobre la putrefacción y la conservación de alimentos y de numerosas disecciones de cadáveres. Y hemos reseñado los libros "El mundo antes de nosotros. Cómo la ciencia está reescribiendo los orígenes de la humanidad", de Tom Higham (geoPlaneta CIENCIA); “El último horizonte. Qué sabemos y qué no sabemos del universo", de Amedeo Balbi (Shackleton Books); y "El Sistema Tierra" (Alianza Editorial y New Scientist).  Escuchar audio

Ludwig Feuerbach elaborou uma das mais sofisticadas críticas ao cristianismo, e sua obra foi de fundamental importância para Karl Marx. A tese básica de Feuerbach é a de que a teologia é uma antropologia invertida, e que tudo o que as religiões falam sobre Deus se refere, na verdade, à própria essência do homem.Curso "A filosofia de Karl Marx - uma introdução": https://www.udemy.com/course/a-filosofia-de-karl-marx-uma-introducao/?referralCode=D0A85790C60A2D047A37Curso "Introdução à filosofia - dos pré-socráticos a Sartre": https://www.udemy.com/course/introducao-a-filosofia-dos-pre-socraticos-a-sartre/?referralCode=51CAB762A412100AFD38Clube de leitura: https://www.youtube.com/watch?v=WWEjNgKjqqIApoia.se: seja um de nossos apoiadores e mantenha este trabalho no ar: https://apoia.se/filosofiavermelhaNossa chave PIX: filosofiavermelha@gmail.comAdquira meu livro: https://www.almarevolucionaria.com/product-page/pr%C3%A9-venda-duvidar-de-tudo-ensaios-sobre-filosofia-e-psican%C3%A1liseEm nossa exposição falaremos um pouco sobre a vida de Feuerbach, as principais ideias de sua obra A essência do cristianismo e a grande admiração de Marx por este filósofo. Hosted on Acast. See acast.com/privacy for more information.

المصادر The Essence of Christianity By Ludwig Feuerbach https://en.wikipedia.org/wiki/Ludwig_Feuerbach

A brief history of secular thought from the Enlightenment to the present, looking at how it has been shaped by culture and events. We start in the Enlightenment with Voltaire, Edward Gibbon, David Hume, and Thomas Paine. Moving into the nineteenth century we look at literary influences like Percy Bysshe Shelley and Thomas Carlyle, then social critics like Ludwig Feuerbach and Karl Marx. Charles Darwin takes a central position in the nineteenth century, followed by expositors like Thomas Huxley and Herbert Spencer. And we conclude the nineteenth century with Friedrich Nietzsche and the death of God. We start the twentieth century with Sigmund Freud and Bertrand Russell and look at satirical writers at the turn of the century like like Mark Twain and H.L. Mencken. We conclude the twentieth century with Stephen Hawking and Carl Sagan and start off the twenty-first century with the New Atheists.

Heute vor 150 Jahren ist Ludwig Feuerbach gestorben. Ein Leben nach dem Tod gab es für ihn nicht – zumindest nach seiner eigenen Lehre: "Stirbst du, so stirbst du ganz, Alles ist todt."

Klatt, Thomaswww.deutschlandfunk.de, Tag für TagDirekter Link zur Audiodatei

Ludwig Feuerbach, der religionskritische Denker mit dem Rauschebart, erdete seine Philosophie im realen Leben der Menschen. Als Totengräber der spekulativen Philosophie Hegels wurde er zum Inspirator des jungen Marx.Von Christoph Vormwegwww.deutschlandfunk.de, KalenderblattDirekter Link zur Audiodatei

Heute vor 150 Jahren ist Ludwig Feuerbach gestorben. Ein Leben nach dem Tod gab es für ihn nicht – zumindest nach seiner eigenen Lehre: "Stirbst du, so stirbst du ganz, Alles ist todt." Feuerbachs radikale Philosophie gilt bis heute als schärfste Gotteskritik, gemeinsam mit Nietzsches berühmtem Satz "Gott ist tot." Von Hans-Conrad Zander.

Der Mensch schuf Gott nach seinem Bilde, so lautet eine Kernthese des Philosophen Ludwig Feuerbach (1804 – 1872), dessen Todestag sich am 13. September 2022 zum 150. Mal jährt. Alle Werte und Ideale, die dem Menschen erstrebenswert erscheinen, schreibt der Mensch laut Feuerbach einem imaginären höheren Wesen zu. Feuerbachs Religionskritik liefert bis heute bedeutende Impulse Der Beitrag Freigeist (53) • Ludwig Feuerbach und das Wesen des Christentums • Hör-Kolumne von Helmut Fink erschien zuerst auf Kortizes-Podcast.

FdB 3x37 | Finalizamos nuestro viaje fulgurante por la Fenomenología del espíritu: analizamos los últimos capítulos, dedicados a la "religión" y el "saber absoluto"; estudiamos cómo fue recibida la obra; el legado y las críticas a Hegel, con especial atención a su filosofía de la historia y su filosofía política, donde la historia universal es manifestación de la razón absoluta, y el sujeto irrumpe como creador de la historia. Escuchamos lo que Søren Kierkegaard tiene que decirle, por olvidar el individuo concreto. Después, leemos a Hegel junto a Ludwig Feuerbach y Karl Marx, y descubrimos el Hegel de Alexandre Kojève (1902-1968) en el París de entreguerras. En "Un libro en el bolsillo" leemos a Faustino Oncina, que coordina un volumen colectivo titulado ¿Tiene porvenir el futuro?. Un libro que se pregunta acerca de la posibilidad de pensar el futuro en la actualidad basándose en la historia conceptual de Reinhart Koselleck. Por último, decimos hasta siempre y gracias. Sobre todo, gracias. *Final: Víctor Gómez Pin. --- Send in a voice message: https://anchor.fm/diego-civilotti/message

“What is the tension between this ugly ideology, the beauty of the music, and the agony of the man producing it?” The final podcast of our trilogy focusing on Wagner's epic last opera is a wide-ranging, unflinching discussion between the journalist, writer and filmmaker https://www.paulmason.org/ (Paul Mason) and Professor https://ahc.leeds.ac.uk/languages/staff/46/professor-frank-finlay (Frank Finlay) of the University of Leeds. Paul traces the composer's changing philosophical viewpoints, from his early identification with the Young Hegelians and Ludwig Feuerbach, to the later influence of Arthur Schopenhauer and Buddhism on the themes of suffering and enlightenment through compassion in Parsifal, as well as the more baneful influence of the racial theorist Arthur de Gobineau. Wagner's antisemitism is discussed in the context of his works and the problems it presents for their audiences. Another tension – between the composer's anti-modernist, proto-fascist sympathies, and the radicalism in his music – is identified. Parsifal is put in the context of Wagner's oeuvre as a whole, in particular the Ring cycle and Die Meistersinger, illuminated throughout by Paul and Frank's deep but complex engagement with the works. Excerpts of the cast, Chorus and Orchestra of Opera North in rehearsals for the 2022 https://www.operanorth.co.uk/news/parsifal-your-reaction/ (concert staging) of Parsifal are heard throughout. Thinking with Opera is produced by the DARE partnership between Opera North and the University of Leeds.

28 julio Nace: 1609: Judith Leyster, pintora neerlandesa (f. 1660). 1796: Ignaz Bösendorfer, músico austríaco (f. 1859). 1804: Ludwig Feuerbach, filósofo, antropólogo y biólogo alemán (f. 1872). 1887: Marcel Duchamp, artista francés (f. 1968). 1909: Malcolm Lowry, novelista británico (f. 1957). Fallece: 1655: Cyrano de Bergerac, poeta francés (n. 1619). 1741: Antonio Vivaldi, compositor italiano (n. 1678). 1750: Johann Sebastian Bach, compositor alemán (n. 1685). Una Producción de Sala Prisma Podcast. 2021

In dieser sechsten Folge sprechen wir im Anschluss an die letzte Theoriefolge darüber, wie der Marxismus Geschichte und Gesellschaft versteht. Dabei schlagen wir einen großen Bogen, sprechen über grundlegende Begriffe wie Produktionsweise, Produktivkräfte und Produktionsverhältnisse, Basis, Überbau und Gesellschaftsformation. Wir klären, welchen Entwicklungsbegriff der Marxismus besitzt, welche Geschichte hinter und und vor uns liegt, was es mit dem Klassenkampf auf sich hat und wie Evolution und Revolution zusammenspielen.Wir erheben keinen Anspruch auf Vollständigkeit. Wenn euch etwas fehlt, ihr Kritik, Anregungen oder auch Lob loswerden wollt, schreibt uns gerne unter linketheorie@gmx.de.Wir gehören keiner politischen Organisation an und erhalten auch keine Förderung, sondern arbeiten komplett unabhängig und ehrenamtlich neben Arbeit, Studium und unserem politischen Engagement. Deshalb freuen wir uns über jede kleine Unterstützung unter ko-fi.com/linketheorie. Danke!Hier findet ihr unsere Transkripte zu den einzelnen Folgen.Weiterlesen:Althusser, L.: Widerspruch und Überdetermination. Anmerkungen für eine Untersuchung.Engels, F.: Die Entwicklung des Sozialismus von der Utopie zur Wissenschaft.Engels, F.: Das Begräbnis von Karl Marx.Engels, F.: Herrn Eugen Dührings Umwälzung der Wissenschaft (Anti-Dühring).Engels, F.: Anteil der Arbeit an der Menschwerdung des Affen.Engels, F.: Der Ursprung der Familie, des Privateigentums und des Staats. Im Anschluß an Lewis H. Morgans Forschungen. (Genutzter Teil: Vorwort zur ersten Auflage, 1884)Engels, F.: Ludwig Feuerbach und der Ausgang der klassischen deutschen Philosophie.Engels, F.: Engels an Joseph Bloch in Königsberg vom 21. Sept. 1890.Fiedler, F./Friedrich, H./Richter, F./Ruhnow, M./Steußloff, H. (Hrsg.): Dialektischer und historischer Materialismus. Lehrbuch für das marxistisch-leninistische Grundlagenstudium.Krämer, R.: Kapitalismus verstehen.Lenin, W. I.: Was sind die “Volksfreunde” und wie kämpfen sie gegen die Sozialdemokraten? (Antwort auf die gegen die Marxisten gerichteten Artikel des “Russkoje Bogatstwo”).Lenin, W. I.: Über unsere Revolution.Lenin, W. I.: Der linke “Radikalismus”, die Kinderkrankheit des Kommunismus.Losurdo, D.: Klassenkampf oder die Wiederkehr des Verdrängten.Mandel: Einführung in den Marxismus.Lütten, J./Bernhold, C./Eckert, F.: Zur Kritik des Intersektionalismus. In: Zeitschrift Marxistische Erneuerung (126), S. 18-30.Mao, Z.: Über den Widerspruch.Marx, K.: Thesen über Feuerbach.Marx, K./Engels, F.: Die deutsche Ideologie.Marx, K.: Elend der Philosophie.Marx, K.: Lohnarbeit und Kapital.Marx, K.: Der achtzehnte Brumaire des Louis Bonaparte.Marx, K.: Zur Kritik der Politischen Ökonomie.Marx, K.: Brief an die Redaktion der „Otetschestwennyje Sapiski".Marx, K.: Das Kapital, Bd. 1.Marx, K.: Das Kapital, Bd. 3.Merleau-Ponty, M.: Humanismus und Terror.Rodney, W.: How Europe Underdeveloped Africa.Samaha, A.: How the West is Underdeveloping Itself. In: Peace, Land, & Bread (4), S. 18-46.Schleifstein, J.: Einführung in das Studium von Marx, Engels und Lenin. (Genutzter Teil: Kapitel 3: Die materialistische Geschichtsauffassung)Trotzki, L.: Ihre Moral und unsere (Genutzter Teil: Die dialektische Wechselbeziehung zwischen Ziel und Mittel)Trotzki, L.: Über dialektischen Materialismus. Auszüge aus Trotzkis Notizbüchern von 1933-35.

Nesse episódio, Hian Sousa (Filosofia - UFPA) e Gabriel Carvalho (Ciências Sociais - UNIVASF) recebem Eduardo Ferreira Chagas, graduado em filosofia pela Universidade Estadual do Ceará, mestre em filosofia pela Universidade Federal de Minas Gerais, doutor em filosofia pela universidade de Kassel, na Alemanha, possuindo pós-doutorado em filosofia pela universidade de Munster na Alemanha, professor da graduação e pós-graduação em filosofia na Universidade Federal do Ceará, para falar sobre Ludwig Feuerbach, sua crítica da religião e do idealismo e sua filosofia da natureza.

Ludwig Feuerbach fue uno de los estudiantes más destacados de Hegel, a quien criticó asiduamente por perpetuar la formalidad teológica especulativa y abstracta en la filosofía alemana. En consecuencia, Feuerbach realiza un giro antropológico de la teología para declarar que el sujeto primero de cualquier meditación, estudio o premisa, no es Dios o el espíritu, sino el hombre.

"Enquanto te exploram, tu grita gol": esta frase expressa o sentido comum que se dá ao termo "alienação", que seria uma espécie de "ignorância". O que isso parece sugerir é que, se o povo não tivesse futebol, por exemplo, aí sim ele teria consciência de sua realidade social.Faça sua inscrição em nosso curso de introdução à filosofia: https://www.udemy.com/course/introducao-a-filosofia-dos-pre-socraticos-a-sartre/?referralCode=51CAB762A412100AFD38Ajude a manter este podcast: https://apoia.se/filosofiavermelhaO povo não é alienado, no entanto, pelo fato de ter diversão ou distrações. Neste episódio queremos falar mais especificamente sobre o que é alienação e investigar onde se encontram suas causas.A alienação, ou Entfremdung, é um conceito importante no pensamento de Georg W. F. Hegel, Ludwig Feuerbach e Karl Marx. A ideia básica de alienação é a de estar separado de alguma coisa. O termo é antigo na tradição alemã, tendo sido utilizado até mesmo por Martinho Lutero na tradução da bíblia. See acast.com/privacy for privacy and opt-out information.

Von jeher haben Christen darüber gestritten, wer Gott ist. Dass er existiert, wurde dabei zunächst nie in Frage gestellt. Erst im 19. Jahrhundert bezeichnete Ludwig Feuerbach "Gott" erstmals als "Projektion" menschlicher Ideale, Friedrich Nietzsche proklamierte gar seinen "Tod".

Join Mark and Adam for the heartfelt conclusion to Season 1 of Unlimited Opinions, in which they discuss modern philosophers' opinions on God! They discuss the various ideas that God is not real, from Ludwig Feuerbach's belief that God is just a projection of the human mind, Marx's "opium of the masses," and Nietzsche's famous "God is dead."  They also look at the opposite beliefs, with Kierkegaard's opinion that religion is the summit of human progress, Cardinal Newman's religious ideals, and Wittgenstein's belief that only faith can give meaning to life. They are also open to suggestions for what the next season should center around, and would welcome any suggestions on Twitter! @UlmtdOpinions

Gibt es Gott? Diese Frage versucht nicht nur die Menschheit seit vielen hunderten von Jahren zu klären. Auch wir blickten in unserer letzten Episode auf den aktuellen Stand dieses großen Rätsels. Wurde Gott mittlerweile bewiesen? Oder gar widerlegt? Mit der Hilfe von Ludwig Feuerbach und seinem Buch „Das Wesen des Christentums“, schauten wir uns die Religionen an. Zeit nun all das sacken und Revue passieren zu lassen und endlich einmal unsere eigene Meinung zu diesem großen Thema kundzutun. Viel Spaß!

Episódio de número 22. Nele discutiremos o pensamento de Xenófanes e sua crítica acerca do antropomorfismo dos deuses nas religiões antigas, principalmente na mitologia grega. Indicação de leitura: "A essência do cristianismo" e "Preleções sobre a essência da religião" de Ludwig Feuerbach.

Gibt es Gott? Diese Frage versucht nicht nur die Menschheit seit vielen hunderten von Jahren zu klären. Auch wir blicken heute einmal auf den aktuellen Stand dieses großen Rätsels. Wurde Gott mittlerweile bewiesen? Oder gar widerlegt? Mit der Hilfe von Ludwig Feuerbach und seinem Buch „Das Wesen des Christentums“, schauen wir uns die Religionen an. Könnte es sein, dass sich die Theologie vielleicht gar nicht mit Gott, sondern eigentlich nur mit uns Menschen beschäftigt? Micha erklärt, was das genau zu bedeuten hat und schaut sich zusammen mit Jona die unterschiedlichsten „Gottesbeweise“ an - hier bei Philosophie to go. Dein 30-Euro Amazon Gutschein von CLARK: Anmeldung mit dem Code „ABENTEUER“ unter www.clark.de (Deutschland), www.goclark.at (Österreich) oder direkt in der App. Neukunden bekommen 15€ pro jede in die App hochgeladene bestehende Versicherung (ausgeschlossen Gesetzliche Krankenkasse, Altersvorsorge, ADAC-Mitgliedschaften). Der Gutschein wird in 4-6 Wochen per E-Mail versendet, nachdem die Versicherungen als gültig bestätigt worden sind.

Heute geht's um Flöhe im Waschsalon, den bacchantischen Taumel des materialistischen Naturbegriffs, die feurige Liebe des Karl Marx, ADHS, studentische Solitude, die Rechte der salzigen Sohlen und bunte Kringel am Stadion. Es treten auf: Ludwig Feuerbach, Karl Marx, Herbert Marcuse, Alfred Schmidt, Sigmund Freud, Friedrich Nietzsche, Hans Joas, und der Heilige Hein. Folge abspielen

Der bekannte Psychiater Viktor E. Frankl schreibt von einem Wagnis, das nur der religiöse Mensch leiste. Der irreligiöse Mensch schrecke davor zurück, “weil er den ‘festen Boden unter den Füßen’ nicht missen” wolle (“Der unbewusste Gott”). Welches Wagnis meint Frankl? Er spricht vom Gewissen als dem “Wovor des Verantwortlichseins” und vergleicht es mit einem Gipfel, zu dem der Mensch gelangt, wenn er sich auf den Weg zur Sinnfindung macht. Aber dieser Gipfel ist nur ein Vorgipfel. Der irreligiöse Mensch macht hier halt, weil er sich nicht weiter voranwagt ins Ungewisse hinein, zum eigentlichen Gipfel, der vom Nebel verhüllt ist. Dieser eigentliche Gipfel ist Gott. Er ist die letzte Instanz, vor der wir uns verantworten müssen.

No Episódio de hoje, vamos falar sobre as contribuições Psicológicas, Sociais e Biológicas, além das alterações genéticas que influenciam a Obesidade, já em 1848, o filósofo alemão Ludwig Feuerbach afirmava que “o homem é o que come”, de fato, 160 anos após essa afirmação, podemos confirmar que a dieta é um dos principais fatores que afetam a qualidade de vida do ser humano. A obesidade é um termo definido pela Organização Mundial da Saúde (OMS) que envolve um acúmulo anormal ou excessivo de gordura corporal associada à hipertrofia e hiperplasia do tecido adiposo, que apresenta risco à saúde, afetando o perfil de secreção saudável de adipocinas pró e antiinflamatórias, o que pode induzir estresse oxidativo muscular e inflamação, além de estar associada ao desenvolvimento de doenças autoimunes Não perca mais um episódio do Alimente, nós vamos destrinchar como os genes se relacionam desde mudanças comportamentais até o sucesso das dietas pra alguns e o fracasso pra outros Alimente essa ideia com Nutrição e Ciência e entenda o que realmente como o gene se relaciona à obesidade --- Send in a voice message: https://anchor.fm/alimente/message

From plants to predators, "you are what you eat". Join us as we discuss predators and their connection to the ecological pyramid, the past diets of Gladiators, Body Positivity, and our own personal health journey. “We are what we eat”-Ludwig Feuerbach

"Der Feuerbach ist das Purgatorium der Gegenwart“. Dieses Zitat stammt aus einer anonym verfassten, kleinen Verteidigungsschrift zur Verteidigung Feuerbachs „Wesen des Christentums“. Erstaunlicherweise wird dieses Schreiben in den Marx-Engels-Werken Karl Marx zugeschrieben. Im selben Zeitraum der Verteidigungsschrift schrieb Karl Marx seinem Verleger Arnold Ruge einen Brief, in welchem er seinen Unmut über die derzeitigen religionsphilosophischen Debatten, in welche Feuerbach zu verorten ist, beschrieb. Grund für Özgün und dem heutigen Gast Wassilis Tzallas, nach einer ausführlichen Auskunft Wassilis' zur Biographie Feuerbachs, in unteranderem Marx‘ Thesen über Feuerbach zu schauen, um über Feuerbachs und Marx‘ philosophisches Verhältnis zu sprechen und über Umstände sowie Missverständnisse aufzuklären. Literatur: Ludwig Feuerbach: Das Wesen des Christentums. "Kein Berliner"/Anonym: Luther als Schiedsrichter zwischen Strauß und Feuerbach. Karl Marx: Zur Kritik der Hegelschen Rechtsphilosophie. Einleitung. Karl Marx: Thesen über Feuerbach. Karl Marx, Friedrich Engels: Die Deutsche Ideologie. Hans-Martin Sass: Feuerbach statt Marx. Johannes Wallman: Ludwig Feuerbach und die theologische Tradition. Michael Heinrich: Karl Marx und die Geburt der modernen Gesellschaft. Wer mag, kann uns weiterhin mit einmaligen Beiträgen unterstützen auf: https://www.paypal.com/paypalme/keinemeinung

In dieser Folge erzählen wir euch, welche Geschichte hinter der Ludwig-Feuerbach-Straße in Nürnberg steckt.

We continue our series on the Pivotal Players of the Enlightenment. Father Larry Swink and Father Jack Berard join Bill Wannall to discuss the German philosophers Immanuel Kant and Ludwig Feuerbach. --- Support this podcast: https://anchor.fm/william-wannall/support

In this lecture Paul Axton examines the insights and problems with the three reigning understandings of religion. Become a Patron! If you enjoyed this podcast, please consider donating to support our work. Music: Bensound

In Marilynne Robinson's novel Gilead the preacher John Ames finds theological inspiration from the atheistic critic Ludwig Feuerbach. Feuerbach is one of Christianity's most interesting critics and arguably a critic of the caliber Christianity deserves. Though his intentions were to undermine Christianity he managed to produce some rich insights that Christians can adopt into their theology.

A antropologia imvertida

Lecture par Arnaud Chevalier du poème "Trahison" de Georg Herwegh, pp. 283-286 des "Annales franco-allemandes", bientôt disponible aux Editions sociales. Georg Herwegh, est un poète et publiciste allemand, compagnon de route des Jeunes hégéliens. Son poème "Trahison" est écrit à la suite d’une entrevue avec Frédéric-Guillaume VI. Il écrit vouloir trahir la patrie allemande oppressive. Ce poème provoquant revendique un conflit ouvert avec le gouvernement et les rois allemands. Le projet des "Annales franco-allemandes", d'où est tiré ce poème, a été élaboré par Karl Marx, Arnold Ruge et Mikhaïl Bakounine en 1843 à Paris. Le premier et unique numéro des Annales franco-allemandes réunit les articles des philosophes jeunes hégéliens Karl Marx, Friedrich Engels, Arnold Ruge et Moses Hess ainsi que des lettres de Ludwig Feuerbach et Mikhaïl Bakounine, des activistes démocrates Johann Jacoby et Ferdinand Coelestin Bernays, et les poèmes sulfureux de Heinrich Heine et Georg Herwegh. Cette pluralité fait des Annales un moment charnière dans l’évolution et le développement des démocratismes, socialismes et communismes au XIXe siècle. Cette nouvelle traduction par la GEME des Annales franco-allemandes est la première édition française complète. Découvrez ce volume aux Editions sociales dès la fin du confinement. Ne manquez pas l'information en vous rendant sur notre site internet : www.editionssociales.fr

"Os filósofos têm apenas interpretado o mundo de maneiras diferentes; a questão, porém, é transformá-lo." As teses de Marx a Feuerbach são um dos textos mais conhecidos, concisos e obscuros de toda a história da filosofia. Se assemelham, em parte, aos fragmentos dos filósofos pré-socráticos.Faça sua inscrição em nosso curso de introdução à filosofia: https://www.udemy.com/course/introducao-a-filosofia-dos-pre-socraticos-a-sartre/?referralCode=51CAB762A412100AFD38Ajude a manter este podcast: https://apoia.se/filosofiavermelhaMarx não redigiu estas teses para serem publicadas, e nunca as mostrou nem mesmo para Engels. Elas ficaram desconhecidas de 1845 até 1888, quando então vieram à luz como apêndice da obra "Ludwig Feuerbach e o declínio da filosofia clássica alemã", do próprio Engels, e ligeiramente alteradas.Nosso objetivo aqui é investigar duas questões: se de fato procede a generalização de que "todos" os filósofos anteriores a Marx apenas interpretaram o mundo, sem nunca desejar transformá-lo, e se a tese onze de fato expressa uma oposição entre teoria e prática.Para isso faremos a comparação dos textos no original em alemão e nos apoiaremos em comentadores como o filósofo marxista Ernst Bloch.Nossas redes sociais e YouTube: https://linktr.ee/filosofiavermelha See acast.com/privacy for privacy and opt-out information.

In questo speciale tra cinema e filosofia, Dario, Ale, Simone e Mattia, filosofo e musico, analizzano il film The VVitch (2015) di Robert Eggers usando come chiave di lettura il libro "Essenza della religione" di Ludwig Feuerbach, importante filosofo e teologo tedesco del XIX secolo. Partecipanti:Dario DentaMattia DamianiSimone MalaspinaAlessandro ValentiYoutube: https://youtu.be/ziXFTHmLkiYLogo creato da:Simone MalaspinaSigla e post-produzione a cura di:Alessandro ValentiPer il jingle della sigla si ringraziano:Alessandro Corti e Gianluca Nardo

Statt vom Begriff des positiven Rechts geht die Systemtheorie von der Leitunterscheidung zwischen System und Umwelt aus. Eine Analyse historischer Theoriediskussionen stellt klar, warum der Begriff „positives Recht“ nicht ausreichend ist, um eine Theorie des Rechts darauf aufzubauen. Der Text bezieht sich auf Theoretiker wie Jeremy Bentham, Ludwig Feuerbach, Gustav Hugo, Karl Marx, Herbert Hart und David Hume. Mithilfe der Systemtheorie will Luhmann das Problem der Positivität darum ganz neu erfassen: Seine Ausgangsunterscheidung ist die Differenz von System und Umwelt. Theorien wie die von Hart gingen außerdem von Strukturen aus. Luhmann will auf Operationen umstellen. Denn die Strukturen in einem System sind ja nicht schon da – erst die Operationen erzeugen sie.

Conversando con Mateo y Enmanuel de Ligonier sobre los libros que han a publicado en alianza con Editorial Mundo Hispano / Casa Bautista de PublicacionesTodos Somos Teologos.La reflexión sobre cada doctrina o enseñanza de la Biblia y su organización en nuestro propio pensamiento es tarea de cada creyente en Cristo: esto es hacer teología.https://www.editorialmh.org/todos-somos-teologosSi Dios existe, ¿por qué hay tantos ateos?El autor examina los argumentos de cuatro ateos destacados: Sigmund Freud, Karl Max, Ludwig Feuerbach y Friedrich Nietzsche y ofrece un análisis claro y que invita a la reflexión al cristiano acosado por las dudas y al que quiera responder de manera inteligente a los no creyentes. https://www.editorialmh.org/si-dios-existe-por-que-hay-tantos-ateosMas informacion sobre Ligonierhttps://www.ligonier.org/

Heute geht's um die Menschenwürde. Jeder kennt sie, sie soll das Grundgesetz regieren, aber worin besteht Menschenwürde eigentlich? Und wie kann man erklären, dass so Viele so begierig immerzu die Menschenwürde anderer verletzen? Es treten auf: Der Baron von Münchhausen, Ludwig Feuerbach, Gerald Hüther, Edgar Wallace und, wie üblich: Gott, Hegel, Marx, Freud und Adorno. Folge abspielen

A lecture given by Dave Friedrich at Southborough L'Abri on March 16th, 2018. For more information, visit www.labri.org/mass and for more L'Abri lectures, visit the L'Abri Ideas Library. Ludwig Feuerbach (1804-1872) postulated that God is merely a human projection. Karl Marx and Sigmund Freud stated the same thing in their respective fields of politics, psychology and psychoanalysis. Author Yuval Noah Harari has given us a contemporary version of this take on religious belief in his books, Sapiens and Homo Deus. The goal of this lecture will be to first listen and learn from these thinkers and then to offer a word back. The Copyright for all material on the podcast is held by L'Abri Fellowship. We ask that you respect this by not publishing the material in full or in part in any format or post it on a website without seeking prior permission from L'Abri Fellowship. ©Southborough L'Abri 2018

On this episode we talk about Ludwig Feuerbach and his (occasionally) controversial views on the origins of religion. Support the show on Patreon! www.philosophizethis.org for additional content. Thank you for wanting to know more today than you did yesterday. :)

Melvyn Bragg and guests Rosemary Ashton, Dinah Birch and Valentine Cunningham discuss George Eliot's novel Silas Marner.Published in 1861, Silas Marner is by far Eliot's shortest and seemingly simplest work. Yet beneath the fairytale-like structure, of all her novels it offers the most focused expression of Eliot's moral view. Influenced by the deconstruction of Christianity pioneered by leading European thinkers including Auguste Comte and Ludwig Feuerbach, Silas Marner is a highly sophisticated attempt to translate the symbolism of religion into purely human terms.The novel tells the story of Silas, a weaver who is thrown out of his religious community after being falsely charged with theft. Silas is embittered and exists only for his work and his precious hoard of money - until that money is stolen, and an abandoned child wanders into his house.By the end of her lifetime, George Eliot was the most powerful female intellectual in the country. Her extraordinary range of publications encompassed novels, poetry, literary criticism, scientific and religious texts. But beneath her fierce intellecualism was the deep convinction that for society to continue, humans must connect with their fellow humans. And it is this idea that forms the core of her writing.Rosemary Ashton is Quain Professor of English Language and Literature at University College, London; Dinah Birch is Professor of English at Liverpool University; And Valentine Cunningham is Professor of English Language and Literature at Corpus Christi, University of Oxford.

Melvyn Bragg and guests Rosemary Ashton, Dinah Birch and Valentine Cunningham discuss George Eliot's novel Silas Marner.Published in 1861, Silas Marner is by far Eliot's shortest and seemingly simplest work. Yet beneath the fairytale-like structure, of all her novels it offers the most focused expression of Eliot's moral view. Influenced by the deconstruction of Christianity pioneered by leading European thinkers including Auguste Comte and Ludwig Feuerbach, Silas Marner is a highly sophisticated attempt to translate the symbolism of religion into purely human terms.The novel tells the story of Silas, a weaver who is thrown out of his religious community after being falsely charged with theft. Silas is embittered and exists only for his work and his precious hoard of money - until that money is stolen, and an abandoned child wanders into his house.By the end of her lifetime, George Eliot was the most powerful female intellectual in the country. Her extraordinary range of publications encompassed novels, poetry, literary criticism, scientific and religious texts. But beneath her fierce intellecualism was the deep convinction that for society to continue, humans must connect with their fellow humans. And it is this idea that forms the core of her writing.Rosemary Ashton is Quain Professor of English Language and Literature at University College, London; Dinah Birch is Professor of English at Liverpool University; And Valentine Cunningham is Professor of English Language and Literature at Corpus Christi, University of Oxford.

The title of this episode of CS is Liberal.The term “modern” as it relates to the story of history, has been treated differently by dozens of authors, historians, and sociologists. Generally speaking, Modernization is the process by which agricultural and rural traditions morph into an industrial, technological, and urban milieu that tends to be democratic, pluralistic, socialist, and/or individualistic.In the minds of many, the process of modernization is evidence of the validity of evolution. The idea is that evolution not only applies to the increasing complexity and adaptation of biological life, it also applies sociologically to civilization and human systems. They too are evolving. So, progress is good; a sign of societal evolution.But critics of modernization decry the abuses it often creates. Not all modern innovations are beneficial. The increased emphasis on individual rights can weaken a person's sense of belonging to and identity in a family and community. It weakens loyalty to valuable traditions and customs. Modernization builds new weapons that may encourage their inventors to assume they're superior, then use them to subjugate and dominate those they deem inferior, appropriating their land and resources.Modernization is often linked to a creeping secularization, a turning away from theistic religion. Periodic revivals are viewed as just momentary blips in societal evolution; temporary distractions in progress toward the realization of the Enlightenment dream of a totally secular society.It was during the 19th C that the rationalist ideas of the Enlightenment finally moved out of the halls of academia to settle in as the status quo for European society. Christians found themselves caught up in a world of mind-numbing change. Their cherished beliefs were assailed by hostile critics. Authors like Marx and Nietzsche attacked the Christian Faith from a base in Darwin's popular new theory.In an attempt to accommodate Faith and Reason, Ludwig Feuerbach, author of The Essence of Christianity, published in 1841, reduced the idea of God to that of a man. He said God is really just the projection of specific human qualities raised to the level of perfection.In 1855, Ludwig Büchner suggested that science dispensed with the need for supernaturalism. A materialist, he was one of the first to say that the advent of modern science meant there was no longer a need to explain phenomena by appealing to the miraculous or some ethereal spiritual realm. No such realm existed, except in the minds of those who refused to accept what science proved. He said, “The power of spirits and gods dissolve in the hands of science.”During the last half of the 19th C, Frederic Nietzsche made the case for atheism. Son of a Lutheran pastor, Nietzsche received an education in theology and philology at the Universities of Bonn and Leipzig.An amateur musician, Nietzsche became friends with composer Richard Wagner, who like Nietzsche, admired the atheist Schopenhauer.In Nietzsche's philosophy, we see the fruit of something we looked at in an earlier episode. The rationalist emphasis on reason divorced from faith leads ultimately to irrationality because it claims omniscience. By saying there IS no realm but the material realm, it closes itself off to even the possibility of a non-material realm. Yet the process of reason leads inevitably and inexorably to the conclusion there MUST be a realm of being, a category of existence beyond, apart from the material realm of nature.So Nietzsche embraced what has to be called non-rational ideas as the source for creativity, what he called “true living,” and art. An early indication his mind was fracturing, he identified as a follower of Dionysus, god of sexual debauchery and drunkenness. It's no surprise he indicted Christianity as promoting all that which was weak. He hated its emphasis on humility and its acceptance of the role of guilt in aiming to better people by moving them to repentance and renouncing self. For Nietzsche, the self was the savior. He advocated for people to exalt themselves and unapologetically assert their quest for power. He coined the term Übermensch, the superman whose been utterly liberated from the outdated mores of Biblical Christianity and governed by nothing but truth and reason. This superman decides for himself what's right or wrong.Nietzsche claimed “God is dead,” so no absolutes exist. There were no facts, only interpretations. Many creatives; authors, painters, and researchers were inspired by Nietzsche and used his writings as inspiration.It was at this time that advocates for what was called comparative religions argued Christianity ought to be studied as just one of several religions rather than from a confessional perspective that views it as TRUE. The assumption was that religion, just like everything else, had evolved from a primitive to a more complex state. A comparative study might find the core idea that united all religions, just as paleontologists looked for the common ancestor to man and apes.By the second half of the 19th C, derivations of the word “secular,” along with new words like agnostic, and eugenics, were part of European vocabularies. Secularization was identified with an emerging modernist separation of morality from traditional religion.Thomas Huxley minted the word agnostic to distinguish mere skeptics from hard-boiled atheists. It seems his development of the term may have actually helped many students, academics, and members of the upper classes in Victorian England shed traditional religious faith and embrace Rationalist-styled unbelief. They did so because they could now express their growing discomfort with supernaturalism without having to go all the way and declaim any belief in a Supreme being. It provided some philosophical wiggle room.Francis Galton introduced the word eugenics in 1883 to designate efforts to make the human race better by “improved” breeding. Galton, an evolutionary scientist, believed eugenics would favor the fittest human beings and suppress the birth of the unfit.In light of all this, it's not hard to understand why Christian leaders were suspicious that “modernity” and “secularization” seemed to go hand in hand. Many materialists came right out and said they were the same; to be modern meant to be secular and hostile to religious faith.In 1874 John Draper published the hugely influential History of the Conflict between Science and Religion, in which he said religion is the inveterate enemy of reason and science. European society in particular saw a collapse of the political, religious, and social masters that had steered it for centuries. In their place intellectuals emerged who sought a secular substitute to traditional religion.What made this process seemingly unstoppable was the results of modernization and the fruit of technology rapidly enhancing the quality of life across the continent. Many Christians felt they faced a losing battle defending the faith, “once for all delivered to the saints” against the onslaught of a science delivering such wonderful tools every other week.They began to wonder if they could remain “orthodox” while becoming “modern” Christians.That challenge was complicated by the work of Charles Darwin. What made it an even greater challenge was when believers heard from scientists who said they were Christians, who told them Darwin was right. Humans were descended from the apes, not Adam and Eve.Others, like Bishop Samuel Wilberforce, boldly declared Darwin's ideas incompatible with Scripture. In 1860, Wilberforce published a well-crafted and lengthy response to the Origin of Species. He praised Darwin's research and engaging style and even gave a nod to  Darwin's admission to being a Christian. But Wilberforce was careful to mark out many of Darwin's claims as erroneously conceived.Wilberforce said God is the Author of both the Books of Nature and Scripture. So it's not possible for the two to contradict each other. It's been the object of one branch of Apologetics to justify that ever since.In October 1860, Bishop Wilberforce and Huxley engaged in a famous debate at the British Association in Oxford over Darwin's theories. Huxley shrewdly portrayed the cleric as meddling in scientific matters beyond his competency. Wilberforce used a classic debate rhetorical device that had little to do with the substance of the debate but would prejudice the audience against his opponent. Huxley took the barb, then turned it around and used it to paint Wilberforce as HAVING to use such tactics because of the supposed weakness of his argument. If the Bishop had stuck to the content of his original article in the British Digest, he'd have fared much better.The debate over Darwin's theory took many turns. Some wondered if he was right that evolutionary processes were progressive in the sense that they moved toward a species perfection. Darwin had said, “As natural selection works solely by and for the good of each being, all corporeal and mental endowments will tend to progress towards perfection.” Supporters of Darwinism had a rationale for what came to be known as Social Darwinism with its advocacy for racism and eugenics.Ernst Haeckel introduced Darwinism to Germany. A brilliant zoologist, in 1899, Haeckel published The Riddle of the Universe, in which he argued for a basic unity between organic and inorganic matter. He denied the immortality of the soul, the existence of a personal God, promoted infanticide, suicide, and the elimination of the unfit. Using a hundred lithographs drawn from nature (1904), Haeckel campaigned for the teaching of evolutionary biology in Germany as fact. This was in contrast with the many scientists who viewed Darwinism as an evolving theory.At the dawn of the 20th C, the debate over Darwinism continued. As early as 1910, some claimed the theory of evolution was already dead. As subsequent history has shown, yeah –uh, not quite.Under mounting pressure, Europeans who wanted to be considered “modern, scholarly” yet remain “Christian” often made accommodations in the way they expressed their faith. Early in the century, liberal theologians found new ways to describe and explain the Christian faith. Friedrich Schleiermacher proposed that Truth in Christianity was located in a personal religious experience, not in its historical events or correspondence to reality. He criticized Scholastic Protestant orthodoxy emphasizing assent to propositions about God. He said what was far more important was one's subjective experience of the divine.Later in the century, Catholic modernists said the Roman Catholic Church must accommodate the advances in knowledge made by higher criticism and Darwinism. They also declaimed the lack of democracy in the running of the Church. Pushing back against all this in 1910 Pope Pius X condemned modernism as the “synthesis of all heresies.”Faced with such dramatic changes and challenges, many 19th C Christians felt the need to define and defend their faith in new ways. That wasn't an easy task in light of some of the charges being made against it. Those who wanted to align the Faith with the modern scholarship discovered its rules tended to ensconce naturalist presuppositions that allowed no room for the supernaturalism required in theism.Anglicans and those in the Oxford Movement saw no such need to adjust their beliefs. They simply reaffirmed the authority of their faith communities and emphasized the importance of confessions, creeds, and Scripture. In mid-July, 1833, the Anglican theologian John Keble preached a famous sermon titled, “National Apostasy,” which triggered the beginning of the Oxford Movement. Keble warned about the repercussions of forsaking the Anglican Church.We'll take a closer look at the emergence of Theological Liberalism in our next episode.