This discussion of meaning led by Owen Flanagan at the Moving Naturalism Forward workshop, October 2012, has recently been uploaded to YouTube, so we wanted to share it here as well.
Participants include Sean Carroll, Jerry Coyne, Richard Dawkins, Terrence Deacon, Simon DeDeo, Daniel Dennett, Owen Flangan, Rebecca Goldstein, Janna Levin, David Poeppel, Massimo Pigliucci, Nicholas Pritzker, Alex Rosenberg, Don Ross, and Steven Weinberg.
Owen Flanagan is James B. Duke University Professor of Philosophy at Duke University. He works in philosophy of mind, ethics, and comparative philosophy. His book, The Geography of Morals: Varieties of Moral Possibility was published in 2016 from Oxford University Press. Flanagan is a scholar with the project Virtue, Happiness, & the Meaning of Life.
Our partner Lumen Christi‘s November program videos are now available through the links below. We hope you enjoy them!
Paul Mariani (Boston College) | November 2 | “A Final Seriousness: Wallace Stevens’ Late Poems Revisited” | Video and Details HERE
David O’Connor (Notre Dame) | November 16 | “Plato’s Bedroom: Desire, Union, and Procreation” | Video and Details HERE
Richard Garnett (Notre Dame) and Andrew Koppelman (Northwestern) | November 20 | “Trinity Lutheran and the Future of Public Funding for Religious Entities” | Video and Details HERE
Cardinal Blase J. Cupich delivered the Saturday Keynote “A Consistent Ethic of Solidarity: Transcending Self, Transforming the World” for the Capstone Conference for the project Virtue, Happiness, & the Meaning of Life. He was introduced by Bernard McGinn, Naomi Shenstone Donnelley Professor Emeritus of Historical Theology and of the History of Christianity in the Divinity School and the Committees on Medieval Studies and on General Studies.
We’ll publish the text of this talk in Part 1 and Part 2 blog posts on Wednesday and Thursday this week.
Cardinal Blase Joseph Cupich obtained his B.A. in Philosophy from the College of St. Thomas in St. Paul, Minnesota, in 1971. He attended seminary at the North American College and Gregorian University in Rome, where he received his Baccalaureate in Sacred Theology in 1974, and his M.A. in Theology in 1975. Cardinal Cupich is a graduate of the Catholic University of America in Washington, D.C., where, in 1979, he received his Licentiate of Sacred Theology degree in Sacramental Theology. He also holds a Doctor of Sacred Theology degree, also in Sacramental Theology, from the Catholic University of America, awarded in 1987, with his dissertation entitled: “Advent in the Roman Tradition: An Examination and Comparison of the Lectionary Readings as Hermeneutical Units in Three Periods.” Additionally, Cardinal Cupich was the Secretary at the Apostolic Nunciature in Washington, D.C. He also served as Chair for the USCCB Committee for the Protection of Children and Young People from 2008-2011 and for the National Catholic Educational Association Board from 2006-2008. In 2016, Pope Francis appointed Cardinal Cupich to the Congregation for Bishops.
The Institute for Ethics and Society hosted Candace Vogler as a Distinguished Visiting Fulbright Professor to the University of Notre Dame Australia from 19 August – 7 September 2017.
Here is her public lecture on Synderesis.
Moral theologian Jean Porter gave the talk “What should we fear? Courage and cowardice in public life” on Monday, June 5, 2017 at 7pm in the Swift Hall 3rd Floor Lecture Hall at the University of Chicago. The video below includes Candace Vogler’s introduction and the audience Q & A following the talk.
Anselm Mueller, Trier University gave this keynote “Is Practical Truth a Chimera? Questions for Anscombe”at the workshop Practical Truth: Reflections on the Aristotelian Tradition, April 21-22, 2017.
In a number of papers, Anscombe raises the “great question”: What is practical truth (PT)? Her answers are not elaborate but clear enough to raise further questions such as: Does PT have truth-conditions? What can be rendered practically true, and by what? – What Anscombe calls PT appears to be secured by actions’ being implemented in conclusion of a valid practical inference in which you derive a way of acting from good ends. But whose truth can be thus secured? If it is practical thought, its PT will require two seemingly separable conditions: goodness of ends, and implementation of the practical conclusion. This would deprive the notion of PT of the unity Anscombe’s explorations insinuate. If, on the other hand, PT is exhibited by actions, how can it also be produced by implementation of practical thought (= action!)? – A solution to the problems I have hinted at is suggested by consideration of the fundamental teleology of human nature.