Podcast appearances and mentions of robert spaemann

En el duodécimo episodio de la temporada hablamos de rituales. De rituales cotidianos en el cine, leyendo o en conciertos; de Mercurio retrógrado, horóscopos, mecheros en conciertos, crowd surfing, Robert Spaemann y Elaine Vilar Madruga. Podéis participar en los directos los martes en: https://www.twitch.tv/macedoniasalvaje

Ist das Gewissen eine Chimäre oder konfrontiert es mich mit einer Wahrheit? "Gott sieht mich!" Flößt mir dieser Gedanke Furcht oder Trost ein? Der Mörder Torsten Hartung und der Philosoph Jean-Paul Sartre haben verschiedene Erfahrungen damit gemacht. Bild: Adina Voicu auf Pixabay

Charity and her 11th grade students read Man's Search for Meaning by Viktor Frankl along with Robert Spaemann's address "Education as an Introduction to Reality" as part of Texas Holocaust remembrance week. Charity shares a speech she gave to the high school, generated from reading these texts together.Read Robert Spaemann's article "Education as an Introduction to Reality" You can print it as a pdf if you like. Underline and annotate it. ;)Purchase a copy of Man's Search for Meaning by Viktor Frankl.Find quick book recommendations by following Charity on Instagram.Enjoy essays on the Bright Wings' blog OR find great book lists personally crafted with you in mind!

Ich beginne mit der Entdeckung Jonnys in Susan E. Hintons Buch "Die Outsider", um den Zusammenhang zwischen Atheismus und Nihilismus plausibel zu machen, auf den Ludwig Wittgenstein im Ersten Weltkrieg und zur selben Zeit Hugo Ball, der Gründer des Dadaismus, in Zürich stießen.

En este episodio se volvio a invitar al Prof. Alejandro Navas, doctor en filosofía, profesor de sociología y exdecano de la facultad de la Universidad de Navarra, donde de manera presencial comento de su maestro e íntimo amigo Robert Spaemann hablando de su vida, de su valentía de adolecente para oponerse al regimen Nazi y como adulto a la ideología comunista, y como tener la valentía de decir la verdad aunque nadie quiera buscarla. Por último, el Prof. Navas hablo de como se conocío con él, como se hicieron amigos de toda una vida y como influencio en su pensamiento. Agradecemos al Centro Universitario Guaymura de Honduras a tráves de su Centro Universitario Internacional por hacer posible este episodio. Video de la reunión: https://tldv.io/app/meetings/632f2e94fe00a700121f7497 Blog: deveritate.substack.com Instagram: @de.veritate Twitter: @deveritate1 Music: Behind the Sword by Alexander Nakarada (www.serpentsoundstudios.com) Licensed under Creative Commons BY Attribution 4.0 License http://creativecommons.org/licenses/by/4.0/

This lecture was given on April, 22, 2022 at the University of California at Berkeley. About the speaker: Fr. Anselm Ramelow is a Catholic priest in the Order of Preachers. He is professor of philosophy at the Dominican School of Philosophy and Theology in Berkeley and currently the chair of the philosophy department. He obtained his doctorate under Robert Spaemann in Munich on Leibniz and the Spanish Jesuits (Gott, Freiheit, Weltenwahl, 1997) and did theological work on George Lindbeck and the question of a Thomist philosophy and theology of language (Beyond Modernism? - George Lindbeck and the Linguistic Turn in Theology, 2005). He contributed articles to the Historisches Wörterbuch der Philosophy and essays on topics at the intersection of philosophy and theology, as well as a translation and commentary on part of Aquinas' De veritate. He continues to work on questions of free will, philosophy of religion (miracles, existence and nature of God) and philosophical aesthetics.

https://nodulo.org/ec/2009/n084p02.htm El mejor homenaje que, como expresión no meramente retórica de mi admiración, creo poder rendir a S. S. Benedicto XVI, con ocasión de este mi comentario, amablemente pedido por la Editorial Encuentro, a la lección magistral por él pronunciada en la Universidad de Regensburg el martes 2 de septiembre de 2006, es el presente ensayo de «traducir» esa relección a las coordenadas del materialismo filosófico que profeso. Y dada la riqueza de cuestiones que ésta Vorlessung remueve, intentaré mantenerme siempre en la perspectiva definida por el título del libro que Edizioni Cantagalli utilizó para publicar, en 2007, la lección del Papa, traducida al italiano y acompañada de comentarios de Andrè Glucksmann, Wael Farouq, Sari Nusseibeh, Robert Spaemann y Joseph Weiler: Dio salvi la Ragione.

This lecture was given on October 12, 2021 at Iowa State University. For more information on upcoming events, please visit our website at www.thomisticinstitute.org. About the speaker: Fr. Anselm Ramelow is a Catholic priest in the Order of Preachers. He is professor of philosophy at the Dominican School of Philosophy and Theology in Berkeley and currently the chair of the philosophy department. He obtained his doctorate under Robert Spaemann in Munich on Leibniz and the Spanish Jesuits (Gott, Freiheit, Weltenwahl, 1997) and did theological work on George Lindbeck and the question of a Thomist philosophy and theology of language (Beyond Modernism? - George Lindbeck and the Linguistic Turn in Theology, 2005). He contributed articles to the Historisches Wörterbuch der Philosophy and essays on topics at the intersection of philosophy and theology, as well as a translation and commentary on part of Aquinas' De veritate. He continues to work on questions of free will, philosophy of religion (miracles, existence and nature of God) and philosophical aesthetics.

This talk was offered at Baylor University on March 29th, 2022. The images for the talk can be found here: https://tinyurl.com/3u42uh7y For information on upcoming events, please visit our website at www.thomisticinstitute.org. About the speaker Fr. Anselm Ramelow is a Catholic priest in the Order of Preachers. He is professor of philosophy at the Dominican School of Philosophy and Theology in Berkeley and currently the chair of the philosophy department. He obtained his doctorate under Robert Spaemann in Munich on Leibniz and the Spanish Jesuits (Gott, Freiheit, Weltenwahl, 1997) and did theological work on George Lindbeck and the question of a Thomist philosophy and theology of language (Beyond Modernism? - George Lindbeck and the Linguistic Turn in Theology, 2005). He contributed articles to the Historisches Wörterbuch der Philosophy and essays on topics at the intersection of philosophy and theology, as well as a translation and commentary on part of Aquinas' De veritate. He continues to work on questions of free will, philosophy of religion (miracles, existence and nature of God) and philosophical aesthetics.

Durch sein breiter aufgestelltes Problembewußtsein ist Papst Benedikt XVI. ein glaubwürdigerer Verteidiger aufklärerischer Vernunftansprüche als seine Ankläger. Das zeigte er 2011 in seiner Rede in Berlin vor dem Deutschen Bundestag. Seine Kritiker Rudolf Langthaler und Christoph Hübenthal können nicht überzeugen.

2011 hat Papst Benedikt XVI. vor dem Deutschen Bundestag eine hervorragende Rede gehalten, in der er das Anliegen moderner philosophischer Bewegungen aufgriff, die die Eigenwerte der Natur wieder in den Blickpunkt rücken. Ich zeige die Haltlosigkeit der Kritik, die Theologen an ihr geübt haben.

We have another grandson on the way. We're still a few months away from meeting him, but his parents have already decided what he'll be called, and have even let the rest of the family in on the choice. And so Little Nick has become a someone in our family already. We talk about how well-defined his leg muscles are in the ultrasound (‘bound to be a good rugby player!'), and we joke about whether his personality will end up being like his name-sake (another Nick in our family). In a very real way, Little Nick is already part of the crew. We know him and love him, even though we haven't yet met him.This is perfectly normal, but also a bit strange when you think about it. Little Nick has none of the normal faculties or properties of a human being that we could relate to. Apart from the miracle of ultrasound he is entirely absent to us. We can't see, hear, touch or speak to him. Nor he us. And yet we joke about him already, include him in the conversation, and make preparations for his arrival—as if he is a long-lost relative soon to arrive from overseas. God of course knows Little Nick far better than we do. He is knitting him together in his mother's womb, in the famous words of Psalm 139. In fact, Psalm 139 goes quite some way further in its description of God's knowledge of us before our birth. His eyes see us when we are hidden from everyone else, when our ‘substance' is as yet ‘unformed'. Every one of our days is already written in his book, before any of them have to come to be. The conclusion that we often draw from Ps 139 is that the life of the unborn child is clearly a human life, and thus valuable, even sacred. It is hidden and still in formation, and yet it is a real life all the same—a life that God knows and loves, and that we should also love and protect.All the same, when we talk about abortion with non-Christian friends or in social debates, we feel that quoting Psalm 139 might not cut much ice. And it probably won't. Accordingly, we often find ourselves drawn into arguments about what constitutes pre-natal human life, and whether the unborn baby has enough of the required characteristics or properties to qualify. Does his possession of the complete human DNA package render Little Nick definitely a human being? Or is more required before we treat him as an independent life in his own right (and not simply part of his mother's body)? Is it the point at which his heart begins to beat? Or the development of his brain stem? Or his ability to feel pain? At 38 weeks, when Little Nick is fully grown in the womb and ready for the short agonising journey down the birth canal, it seems absurd and arbitrary to suggest that he is not a human life worthy of all our protection. But at the other end of the process, when he is just a microscopic clump of cells, he looks much less like a human life and more like a piece of tissue. And many everyday people find it easy to persuade themselves that this clump of cells is not enough of a ‘human being' to be worthy of protection. Arguments about what properties or faculties need to be present in order for a life to be recognized as ‘human' don't tend to get very far. Who gets to set the standard or draw the line? We want to be able to say that there is something essentially human about unborn Little Nick, regardless of whether he does or doesn't yet possess certain abilities or properties. But that only gets us to another conundrum. What is that human ‘essence'? How would you define it? Is it a ‘soul'? Psalm 139 may help us get past this, even if we don't always feel able to quote it in conversation.When the psalmist refers to God's knowledge of the unborn child, it is not unborn human life in general that he refers to, but his own. You knitted me together; you saw my frame when I was being made; your eyes saw my unformed substance; and so on. The unborn life in the womb is a Someone—the psalmist—whose identity and personal history stretches in an unbroken line from his hidden formation in the womb to the time many years later when he looks back, and reflects on God's knowledge of him prior to birth (in Psalm 139). We discover that the life in the womb is a person—the same person who is writing the psalm. After Little Nick is born (God willing), we will one day say to him, “We used to talk about you, when you were still in your mummy's tummy”. The ‘you' that is Little Nick in that sentence is the same person that was in his mother's womb. We all know this about ourselves, and each other. The ‘you' that is ‘you', and the ‘me' that is ‘me', started well before either of us were born. Our parents and relatives identified us and talked about us when we were in the womb; and we can look back and talk about our pre-birth selves now. The real question, then, is not whether unborn babies have sufficient human properties or not, but whether they are persons. Are they able to be identified and addressed as unique and irreplaceable Someones, who already are in personal relationship with others—like Little Nick is? Will they continue to have an unbroken personal identity and history within that web of personal relationships (if we don't kill them first)? If so, then they are persons, and deserve to be loved. They are not things or objects to be disposed of at will.When discussing abortion, I suspect we will do better to talk less about the sanctity of life, and more about the uniqueness and preciousness of persons. We don't have to make an argument for treating people differently from things. In fact, as soon as we identify someone as a Someone—as a person rather than a thing—we experience the moral demand that they make upon us. If I encounter a person on the street, we'll do that dance together where we figure out which of us is going to step this way or that to avoid a collision. If I encounter an empty cardboard box on the footpath, it's not the same kind of interaction. I might casually push it to one side with my foot, or I might even pick it up and put it in the bin so that someone else doesn't have to. But the very existence of a Person walking towards me makes me immediately aware that I have an obligation to relate to him or her differently. Everyone understands and accepts this. People are special, and worthy of respect and consideration and love. You can't treat people like things. You can't just kill people when their existence makes your life harder. Those people who don't understand this we tend to call psychopaths.The unborn child is a Someone that we can name and identify and relate to in love. That makes him (or her) a person, from the very beginning. And persons demand that we treat them as persons, not as objects. I wonder if this might be a more fruitful kind of conversation to have with our pro-choice friends. And if they are struggling to accept the point, perhaps just ask them this question: When you were in your mother's womb, was that you in there? PSDeep waters here. The philosophy of personhood is one of those complicated attempts to describe something we all implicitly understand. None of us need to be told what a ‘person' is, or how to tell the difference in everyday life between a Someone and a Something. But trying to account for that difference philosophically is no easy task. ‘Personhood' is not made up of any particular set of characteristics or properties. Take away any of your human abilities or characteristics (temporarily or permanently), and you would still be You. Who we are is not interchangeable with what we are. That last sentence is pretty much a direct quote from Robert Spaemann's book, Persons: The Difference between ‘Someone' and ‘Something'  (Oxford studies in theological ethics; Oxford University Press, 2006). If you'd like to hurt your brain delving deeper into this issue, I'd recommend Spaemann.The other indispensable resource for all these discussions is Megan Best's Fearfully and Wonderfully Made: Ethics and the beginnings of human life (Matthias Media). This is a partner post. Thanks again for your support and encouragement, including the various bits of feedback I'm continuing to get about singing, music and the affections. When I record the first of the new Q&A interviews later this month, I'll no doubt return to that subject! And if you happen to be reading this post because a subscriber shared it with you—welcome! Here's how to get The Payneful Truth every week, and more besides …This week's image is of Little Nick himself, with his well-defined leg muscles.  This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.twoways.news/subscribe

I am who I am largely because of my biography, that is, the way people, places, and things have shaped me. I am not an idea but a storied creature with flesh and blood and history. But who am I if I lose my memory of others--and even myself--as a consequence of dementia? Can I still be who I am at all if I do? If so, how?For today’s episode of Greystone Conversations, we pause over a small portion of the full Greystone course module, Theological Anthropology, which features, among many other things, several lectures on the phenomenon of dementia. In the small section featured here, we wrap up some reflections on the philosopher Robert Spaemann and tease out some rich and helpful insights on dementia from John Swinton and Rowan Williams. Along the way, it is suggested that the challenge of dementia in relation to the human person, and to the stability of our identity, is a focal point of the Gospel of God and the God of the Gospel. Among the blessings of that Gospel is this simple and profound truth: we are constituted in our identity, and stable in that identity, not because we remember, but because we are remembered. If that sounds a bit like the popular 2007 Pixar film, Coco, I agree: in fact I think this is the chief reason that film is so compelling! But the remembering we are considering for our purposes is far grander and more powerful than the bond we have with those who came before us and who will follow us. We are stable and secure in who we are not because we remember but because God remembers us. That apparently quite straightforward observation in fact invites, perhaps even requires, some patient reflection and meditation, and I hope today’s selection will help us all a step or two down that path.If you enjoy today's Greystone Conversations episode, the Theological Anthropology course module is available to all Greystone Members at Greystone Connect, along with many other modules available in our growing course library.

«La vita non è uno stato della materia ma l'essere del vivente»: così il filosofo Robert Spaemann intervenne ad un convegno con Benedetto XVI sul tema di creazione ed evoluzione. Questa posizione sottolinea come la vita si collochi ad un altro livello rispetto al piano materiale, come lo trascenda in tutto e per tutto. Un “livello superiore”, contestato soprattutto dalle cosiddette teorie evoluzioniste di stampo darwiniano.

Schönheit rettet die Welt, meint Dostojewski. Robert Spaemann zeigt uns, wie das gemeint sein kann, Pater Pio zeigt uns, wie das tatsächlich geschieht.

TOPICS: Hillsdale's new online course on civil rights in American history, myths and lesser-known facts about COVID-19, the German philosopher Robert Spaemann, and entrepreneurship in America. Host Scot Bertram talks with Paul Moreno, William and Berniece Grewcock Chair in Constitutional History and Professor of History at Hillsdale, to discuss the College's new online course on civil rights in American history. Dr. Daniel Halperin outlines some myths and lesser-known facts about COVID-19. Lee Cole, Associate Professor of Philosophy at Hillsdale, introduces us to German philosopher Robert Spaemann and tells us what made him so unique. And we hear excerpts from a Hillsdale lecture on entrepreneurship in America given by the late Walter E. Williams.

TOPICS: Hillsdale's new online course on civil rights in American history, myths and lesser-known facts about COVID-19, the German philosopher Robert Spaemann, and entrepreneurship in America.Host Scot Bertram talks with Paul Moreno, William and Berniece Grewcock Chair in Constitutional History and Professor of History at Hillsdale, to discuss the College's new online course on civil rights in American history. Dr. Daniel Halperin outlines some myths and lesser-known facts about COVID-19. Lee Cole, Associate Professor of Philosophy at Hillsdale, introduces us to German philosopher Robert Spaemann and tells us what made him so unique. And we hear excerpts from a Hillsdale lecture on entrepreneurship in America given by the late Walter E. Williams.See omnystudio.com/listener for privacy information.

Nida-Rümelin vertritt einen moralischen Realismus, der allerdings der Frage nach seinen Möglichkeitsbedingungen ausweicht. Nida-Rümelin weist die “imperialistische Attitüde vieler philosophierender Naturwissenschaftler" zurück, bietet aber als Erklärungsmodell keine Alternative zum Naturalismus an.

This talk was offered as part of our Thomistic Circles Series, "Neuroscience and the Soul" held at DHS on February 28th & 29th, 2020. Fr. Anselm Ramelow, O.P. is Professor of Philosophy and Philosophy Department Chair at the Dominican School of Philosophy and Theology in Berkeley, CA. He holds a Ph.D in Philosophy from the University of Munich. At Munich, he studied with Robert Spaemann, and wrote a dissertation titled "Gott, Freiheit, Weltenwahl. Die Metaphysik der Willensfreiheit zwischen Antonio Perez, S. J. (1599-1649) und G.W. Leibniz (1646-1716," investigating the concept of "the best of all possible worlds." In 2018, he published the first comprehensive, article-length overview of Robert Spaemann's thought in Communio. He regularly teaches courses on modern philosophy and theology, covering Leibniz, Kant, Fichte, Hegel, Schleiermacher, Kierkegaard, Wittgenstein, Gadamer, phenomenology, Heidegger, and the linguistic turn in philosophy and theology.

This talk was offered at Yale University on October 21, 2019. For more information on this and other events go to thomisticinstitute.org/events-1 Speaker Bio: Fr. Anselm Ramelow is a Catholic priest in the Order of Preachers. He is professor of philosophy at the Dominican School of Philosophy and Theology in Berkeley and currently the chair of the philosophy department. He obtained his doctorate under Robert Spaemann in Munich on Leibniz and the Spanish Jesuits (Gott, Freiheit, Weltenwahl, 1997) and did theological work on George Lindbeck and the question of a Thomist philosophy and theology of language (Beyond Modernism? - George Lindbeck and the Linguistic Turn in Theology, 2005). He contributed articles to the Historisches Wörterbuch der Philosophy and essays on topics at the intersection of philosophy and theology, as well as a translation and commentary on part of Aquinas’ De veritate. He continues to work on questions of free will, philosophy of religion (miracles, existence and nature of God) and philosophical aesthetics.

En este capítulo de «El galeón», Galo Oria presenta un artículo del filósofo cristiano Robert Spaemann titulado «Ciudadanos religiosos y seculares en la democracia». En él, desarrolla diferentes ámbitos de la vida en los cuales los cristianos, como ciudadanos, tienen que convivir, no sin pocas dificultades, en un mundo cada vez más secularizado.

En este capítulo de «El galeón», Galo Oria plantea una pregunta que hoy es cuestionada por numerosas personas. ¿Es razonable creer en Dios? Para responderla, se sirve de argumentos del filósofo alemán Robert Spaemann.

Cada semana destacados académicos analizan en profundidad un libro de grandes autores de filosofía. En este capítulo, el decano de la Facultad de Filosofía y Humanidades de la Universidad de los Andes Jorge Peña y el Doctor en Filosofía Manfred Svensson, conversan sobre la obra y el legado de Robert Spaemann, que falleció el 10 de diciembre de 2018.

In this month’s episode of Francis Watch, guests Bishop Donald Sanborn and Father Anthony Cekada explore the continuing Lutheran themes inherent in the “theology” of Francis Bergoglio, particularly woven between the threads of “mercy,” “joy,” and “surprise.” Topics covered include: * The Year of Mercy * A warning for priests to avoid being peacocks * An encouragement to baptize all who ask for it (a preparation for a darker purpose, as our guests explain to us) * More discussion of “encounter” * A reminder that those who “do not know how to dialogue disobey God” * Praise for the Charismatic movement * An update on the situation of the German Bishops and their particular responses to Roman instructions * More desire for action on global warming, climate change, and equal pay for women * Responses of Kasper, Maradiaga, and Robert Spaemann to the long view of the Bergoglio (non) pontificate * Atheist theologians: where VII takes us This episode ran longer than our Season 4 norm for this show, but there was just too much to be covered and not enough time. Host Stephen Heiner joins our regular guests His Excellency Bishop Donald Sanborn, rector of Most Holy Trinity Seminary in Brooksville, Florida, and Father Anthony Cekada, assistant pastor of St. Gertrude the Great Catholic Church in West Chester, Ohio. Show Sponsor: Novus Ordo Watch http://novusordowatch.org/ Original Air Date: April 30, 2015 Show Run Time: 1 hour 52 minutes Show Guest(s): Bishop Donald Sanborn, Father Anthony Cekada Show Host(s): Stephen Heiner Francis Watch℗ is a Production of Member Supported Restoration Radio. Copyright 2015. All Rights are Reserved.

Ref. Prof. Dr. Robert Spaemann, München; Beitrag vom Katholikentag 2008 in Osnabrück