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Recent episodes
The 11th Commandment: Be Yourself
Jun 3, 2026
5m 25s
Eight Thinkers On Sovereignty
May 28, 2026
8m 12s
Two Moral Worlds: Talmud and Augustine
Mar 24, 2026
9m 23s
What Does Hegel Mean By "Consciousness"?
Mar 23, 2026
7m 32s
The Death of God: Hegel and Nietzsche
Mar 22, 2026
7m 30s
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| Date | Episode | Topics | Guests | Brands | Places | Keywords | Sponsor | Length | |
|---|---|---|---|---|---|---|---|---|---|
| 6/3/26 | ![]() The 11th Commandment: Be Yourself✨ | freedomauthenticity+4 | — | The 11th CommandmentHosea+1 | — | freedomauthenticity+6 | — | 5m 25s | |
| 5/28/26 | ![]() Eight Thinkers On Sovereignty✨ | sovereigntyphilosophy+4 | — | — | — | sovereigntyphilosophy+4 | — | 8m 12s | |
| 3/24/26 | ![]() Two Moral Worlds: Talmud and Augustine✨ | moralitytheology+3 | — | Talmud | — | TalmudAugustine+3 | — | 9m 23s | |
| 3/23/26 | ![]() What Does Hegel Mean By "Consciousness"?✨ | Hegelconsciousness+4 | — | Hegel’s Phenomenology of Spiritdie verkehrte Welt | Germany | Hegelconsciousness+5 | — | 7m 32s | |
| 3/22/26 | ![]() The Death of God: Hegel and Nietzsche✨ | death of GodHegel+4 | — | Faith and Knowledge | — | God is deadHegel+6 | — | 7m 30s | |
| 3/18/26 | ![]() Slavoj Žižek and Jean Hyppolite: Opposite Readings of Hegel✨ | Hegelphilosophy+4 | — | Hegel’s Science of Logicpure being | — | Hegelpure being+4 | — | 10m 29s | |
| 3/11/26 | ![]() Lecture 1: Why Hegel’s Phenomenology of Spirit Matters✨ | HegelPhenomenology of Spirit+4 | — | Hegel’s Phenomenology of Spirit | — | HegelPhenomenology of Spirit+5 | — | 4m 27s | |
| 3/5/26 | ![]() The Experience of Wonder - Philosophy as Conversation Chapter 3✨ | wonderphilosophy+4 | — | — | — | wonderphilosophy+5 | — | 36m 57s | |
| 3/4/26 | ![]() Does Levinasian Ethics Shatter Hegelian Totality?✨ | Levinasian ethicsHegelian totality+4 | — | The Philosophy Channel | — | LevinasHegel+6 | — | 24m 10s | |
| 2/25/26 | ![]() Philosophy Between Hegel and Nietzsche - Philosophy as Conversation chapter 2✨ | HegelNietzsche+5 | — | Philosophy as Conversation | — | HegelNietzsche+6 | — | 8m 33s | |
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| 2/18/26 | ![]() Thinking as a Way of Serving God - Maimonides✨ | religionphilosophy+5 | — | Commentary on the MishnahMishneh Torah+1 | — | MaimonidesAristotle+6 | — | 7m 58s | |
| 2/18/26 | ![]() Philosophy After the Crisis - Philosophy as Conversation chapter 1 | In this episode, I discuss the first chapter of my book Philosophy as Conversation (1994). I explore why modern philosophy is often described as being “in crisis” and place that crisis in the context of nineteenth‑century thought, with its major figures and the anthropocentric turn introduced by Feuerbach, Marx, Nietzsche, and Freud. I reflect on the influence of scientism, postmodernism, and the “masters of suspicion,” and show how phenomenology, neo‑Kantianism, and classical philosophy (Hegel, Thomas Aquinas) offered alternative responses. The result is an inquiry into whether philosophy, despite skepticism and cultural shifts, is still possible — and how it might regain meaning as a form of conversation.Become a supporter of this podcast: https://www.spreaker.com/podcast/the-philosophy-channel--4573240/support."Dare to use your own reason" - Immanuel Kant | 10m 50s | ||||||
| 2/14/26 | ![]() Beyond Hegel in Palestine with Arendt, Levinas and Rawls | In this episode, we explore a big philosophical question behind the Israeli–Palestinian conflict: what actually makes a political community legitimate?We start with Hegel, who argues that a true state is the embodiment of a people’s ethical life — what he calls Sittlichkeit. From this perspective, Israel functions as a fully realized state: it has stable institutions, a shared identity, and international recognition. Palestinians, meanwhile, clearly have an ethical substance of their own, but their political institutions are fragmented. The Palestinian Authority only partially expresses that ethical life, while Hamas actively negates it by rejecting mutual recognition and grounding politics in violence.But Hegel doesn’t get the last word. We bring in three major critics — Arendt, Levinas, and Rawls — and ask how Hegel might respond to each.Arendt warns that states can suppress plurality and turn politics into mere administration. Hegel’s answer is that plurality actually depends on strong institutions; without them, politics collapses into factionalism, as we see in Gaza.Levinas insists that ethics begins with the face of the Other, not with the state. Hegel replies that infinite responsibility cannot guide political action; institutions are needed to turn ethical demands into concrete duties.Rawls argues that legitimacy comes from fair principles that all peoples could accept. Hegel counters that such principles only make sense within an existing ethical life — justice doesn’t float above history, it grows out of it.The conclusion is that ethical substance is indispensable, but not sufficient. A just political future for Israelis and Palestinians requires Hegel’s ethical life, Arendt’s plurality, Levinas’s responsibility, and Rawls’s fairness — not one against the others, but all of them together.Become a supporter of this podcast: https://www.spreaker.com/podcast/the-philosophy-channel--4573240/support."Dare to use your own reason" - Immanuel Kant | 9m 00s | ||||||
| 2/12/26 | ![]() Philosophy as Dialogue -EN - part 1 | In this reflection, I look back on my book Philosophy as Conversation, published more than thirty years ago. At the time, I felt both proud and uncertain — proud that Het Spectrum published it, and uncertain because the moment it was finished, I thought it wasn’t good enough. Now, with distance, I see its flaws, but also its value.The book begins with Nietzsche’s call to move beyond mere scholarship and to stand differently in the world. I describe the thinkers who shaped me: Plato and Hegel through Rüdiger Bubner, the dialogical philosophy of Martin Buber, and the idea that philosophy itself is a conversation — something that shapes our culture, our history, and our very existence.I also draw on Kant, who says that human reason is plagued by questions it cannot ignore and cannot answer. Philosophy, in that sense, arises from a deep need for understanding, not from practical usefulness. The story of Thales illustrates this beautifully: his search for truth makes him clumsy in everyday life, and the laughter of the Thracian maid still echoes in how people view philosophy today.But I argue that philosophy is not elitist or artificial. Every human being encounters moments of reflection, moments when the ordinary becomes questionable and deeper questions emerge. Philosophy tries to respond to those moments — not with easy answers, but with careful thinking about the fundamental truths and values of life.Philosophy is both constructive and critical. It seeks understanding, but it also questions the answers that culture, religion, and science take for granted. And it must even question itself: its own status, its own relevance. Some thinkers, like Erik Bolle, speak of the “end of philosophy,” claiming that the grand ambitions of the past are no longer possible. But I resist that conclusion. Philosophy still has a role — not only in clarifying scientific or linguistic problems, but in helping us think about the origins and purposes of human existence.That is the heart of the introduction to my book. The rest outlines what the later chapters explore, but that is a story for another time.Become a supporter of this podcast: https://www.spreaker.com/podcast/the-philosophy-channel--4573240/support."Dare to use your own reason" - Immanuel Kant | 6m 37s | ||||||
| 2/12/26 | ![]() Filosofie als Gesprek - deel 1 | In 1994 verscheen mijn boek "Filosofie als Gesprek" in de Aula-reeks van Het Spectrum. Het was een poging mijn gedachten over de aard van de filosofie samen te vatten in een boek dat ook praktische aanwijzingen gaf hoe de filosofie kon worden beoefend. In deze aflevering geef ik kort weer wat ik destijds in de inleiding van het boek had gezegd. Dat de filosofie een construerend element heeft: antwoord geven op de vraag hoe het leven moet worden begrepen. Een kritisch element: de pretenties van levensbeschouwingen en politieke opvattingen nader onderzoeken Maar tenslotte ook de vraag niet kan ontwijken wat de wijsbegeerte zelf eigenlijk is en binnen welke grenzen zij legitiem is, b.v. in relatie tot religieuze inzichten.Become a supporter of this podcast: https://www.spreaker.com/podcast/the-philosophy-channel--4573240/support."Dare to use your own reason" - Immanuel Kant | 18m 13s | ||||||
| 2/11/26 | ![]() All Out War in Defense of the Ethical Substance: Three Modern Examples | This episode explores how states respond to traumatic attacks through the lens of Hegel’s political philosophy.For Hegel, the state is not just a political structure but the living reality of ethical life — the place where freedom becomes concrete. When a nation is struck by a sudden and violent assault, such as Israel on 7 October, the United States at Pearl Harbor, or during the 9/11 attacks, the shock reaches far deeper than physical damage. It disrupts the ethical order that holds a society together.Hegel teaches that the state’s highest law is its own preservation, and that it must respond not only to actual harm but also to emerging dangers. That is why these attacks triggered large‑scale, long‑term military campaigns: the state was compelled to restore its integrity and reassert its independence. Such responses are not merely strategic choices but necessary movements of self‑preservation.In the immediate aftermath, nations often experience a surge of unity, as individuals feel themselves part of a shared ethical whole. Yet over time, this unity gives way to debate and reflection — a natural part of the state’s dialectical life. Each of these historical moments also led to a redefinition of national security, as the state adapted to new realities in order to safeguard its freedom.Seen through Hegel’s eyes, these responses are not isolated events but expressions of a deeper pattern: when the ethical world is shaken, the state must act to restore its totality. In confronting vulnerability, it renews the foundations of its own existence.Become a supporter of this podcast: https://www.spreaker.com/podcast/the-philosophy-channel--4573240/support."Dare to use your own reason" - Immanuel Kant | 4m 54s | ||||||
| 1/31/26 | ![]() Russia's Conflict with Ukraine | There are moments in history when the language of treaties and borders suddenly reveals its fragility—when the promises states make to one another are tested not on paper but in the lives of real people. Ukraine’s story over the past decade is one of those moments. It forces us to ask what recognition truly means, what sovereignty is worth, and how quickly the foundations of international order can be shaken when a powerful state decides that its neighbor’s independence is a mistake. In this episode, we step into that tension. We trace how Russia once affirmed Ukraine’s sovereignty, how it later tried to revoke it, and what this reversal tells us about power, identity, and the struggle for political self‑determination in our own time.Become a supporter of this podcast: https://www.spreaker.com/podcast/the-philosophy-channel--4573240/support."Dare to use your own reason" - Immanuel Kant | 4m 16s | ||||||
| 1/31/26 | ![]() Hegel’s Framework: The Ethical Life and Statehood of Ukraine | In this episode, we explore Ukraine’s struggle through a Hegelian lens, not as a distant geopolitical crisis but as a profound contest over the very meaning of political life. What happens when a people’s ethical self‑understanding collides with an external power determined to erase it? And what does Ukraine’s resistance reveal about the fragile architecture of international order itself? By tracing these questions, we step into a deeper conversation about sovereignty, recognition, and the ethical life of nations in a world where force still tries to masquerade as destiny.Become a supporter of this podcast: https://www.spreaker.com/podcast/the-philosophy-channel--4573240/support."Dare to use your own reason" - Immanuel Kant | 7m 15s | ||||||
| 12/15/25 | ![]() The Meaning of Reflection-in-itself | Hegel’s concept of reflection-in-itself is the key to understanding how Essence differs from mere Being. While Being is immediate and fleeting, Essence is self-mediating—it negates immediacy, repels itself outward, and returns inward, sustaining identity through difference. This dynamic identity is not static sameness but a process of self-relation.Hegel illustrates this with the optical analogy of light: a ray strikes a surface and is reflected back, just as Essence gathers scattered elements into a coherent whole. Reflection-in-itself is inseparable from reflection-into-another, since appearance is always the essence’s own appearance, folded back into itself.Historically, Hegel builds on Kant and Schelling. Kant showed that knowledge is structured by categories but left a dualism between phenomena and noumena. Schelling emphasized unity in nature. Hegel advances further by showing unity as a logical process of negation and mediation.Applied to psychology, reflection-in-itself explains how a soul differs from a mere bundle of sensations: the soul reflects sensations into a center, creating self-awareness. In modern systems theory, the idea resonates with feedback loops, where systems sustain themselves by reflecting inputs back into their structure.Ultimately, reflection-in-itself reveals identity as dynamic self-relation, where difference is integrated rather than erased. It is the rhythm by which Being becomes Essence, and Essence becomes the ground of subjectivity, with implications for philosophy, psychology, and systems thinking.Become a supporter of this podcast: https://www.spreaker.com/podcast/the-philosophy-channel--4573240/support."Dare to use your own reason" - Immanuel Kant | 6m 14s | ||||||
| 12/12/25 | ![]() Art as Cognitive Transformation - a Conversation | Summary of the Discussion on Modern Art1. Neurological InsightsAbstract art activates the same brain regions as face recognition, showing our minds seek meaning in apparent chaos.Neuroscience reveals abstract art stimulates imagination and emotional processing more than representational art.Exposure to abstract art can boost creative problem-solving by ~20% and cognitive flexibility by up to 30%.2. Historical DisruptionsKandinsky (1911): His first abstract painting shocked audiences who expected recognizable objects.Duchamp (1917): His urinal ("Fountain") redefined creativity, showing context could transform ordinary objects into art.Minimalism (Frank Stella, 1950s): Though radical, it responded directly to Abstract Expressionism, showing art evolves through dialogue with tradition.3. Defining ArtInstitutional Theory (George Dickie, 1970s): Art is defined by its placement within the "artworld."Example: A banana duct-taped to a wall at Art Basel sold for $120,000—context gave it value.Studies show brain activity changes when objects are viewed as "art" in museums versus everyday settings.4. Role of Criticism73% of museum-goers rely on critics to interpret contemporary works.Critics help audiences navigate the complexity of modern art, where anything can potentially be art.5. Art as Social MirrorAi Weiwei’s sunflower seeds (2010): Installation reflected on mass production, individuality, and Chinese society.Modern art increasingly engages global themes, breaking down Western vs. non-Western boundaries.By 2019, Asia accounted for 45% of global art sales, reshaping influence and value.6. Future TrendsDigital art and NFTs reached $2.5 billion in 2021.Paradox: As digital art grows, demand for physical, tangible experiences also increases.Modern art’s true value lies not in objects themselves, but in how they transform perception and thought.Modern art is less about producing beautiful objects and more about challenging perception, expanding cognition, and reflecting society. Its disruptive nature—from Kandinsky to NFTs—shows that art’s meaning lies in how it changes us, not in whether we “get it.”Become a supporter of this podcast: https://www.spreaker.com/podcast/the-philosophy-channel--4573240/support."Dare to use your own reason" - Immanuel Kant | 8m 41s | ||||||
| 12/11/25 | ![]() The Mythical Origin of Politics | In this episode I argue that political theory is always grounded in myths of origin. In classical thought, politics is seen as immanent—arising naturally from God or human nature. Modern thinkers like Hobbes and Rousseau reject this givenness, instead inventing hypothetical states of nature and social contracts. These constructs function as transcendent narratives, secular creation myths that legitimize political order while claiming to be rational and immanent. The paradox is that modern theory denies transcendence yet cannot escape it, smuggling it back in through origin stories. Later critics such as Nietzsche, Schmitt, and Foucault highlight how myth persists at the heart of modern rationality. Contemporary politics continues to rely on founding myths—constitutions, revolutions, “the will of the people”—which sustain legitimacy through a kind of secular faith. Ultimately, politics is always both immanent and transcendent: rooted in what is given, yet dependent on the stories we tell about its creation.Become a supporter of this podcast: https://www.spreaker.com/podcast/the-philosophy-channel--4573240/support."Dare to use your own reason" - Immanuel KantThis episode includes AI-generated content. | 5m 04s | ||||||
| 12/11/25 | ![]() Nietzsche and Tzimtzum | In this episode I explore the relationship between Nietzsche’s idea of the death of God and the Kabbalistic concept of tzimtzum. Nietzsche’s proclamation, dramatized in The Gay Science, is not a literal claim but a cultural diagnosis: the Christian God no longer commands belief in modern Europe, leading to the collapse of morality and meaning. This absence is both catastrophic, plunging humanity into nihilism, and liberating, forcing humans to take responsibility for creating new values.By contrast, tzimtzum describes God’s withdrawal of His infinite presence to make space for creation. This absence is not destruction but concealment, allowing finite existence, human freedom, and moral responsibility. It frames absence as a generative act, the womb of creation.Placed in dialogue, the two ideas reveal striking parallels. Both see divine absence as the condition for human freedom and creativity. Nietzsche’s death of God is cultural, while tzimtzum’s withdrawal is metaphysical, yet both shift responsibility to humanity — Nietzsche through the revaluation of values, Kabbalah through tikkun olam. Both also share a logic of negation: nihilism as the abyss that forces new creation, and the void as the generative space of existence.Ultimately, Nietzsche can be read as diagnosing the cultural experience of tzimtzum without its theological framework. Where Kabbalah sees God’s withdrawal as purposeful, Nietzsche sees it as catastrophic, but both converge on the insight that absence is not merely loss. It is the paradoxical ground of freedom and creativity, challenging humanity to live courageously, create meaning, and repair the world in the space left open.Become a supporter of this podcast: https://www.spreaker.com/podcast/the-philosophy-channel--4573240/support."Dare to use your own reason" - Immanuel Kant | 5m 48s | ||||||
| 11/21/25 | ![]() Social Contract versus Covenant Political Theology | Become a supporter of this podcast: https://www.spreaker.com/podcast/the-philosophy-channel--4573240/support."Dare to use your own reason" - Immanuel Kant | 13m 53s | ||||||
| 4/29/25 | ![]() A Deep Dive Conversation: Hegel and Language | Deep Dive conversation about Hegel and Language.See also: Deep Dive Into Hegel Language and Derrida.Become a supporter of this podcast: https://www.spreaker.com/podcast/the-philosophy-channel--4573240/support."Dare to use your own reason" - Immanuel Kant | 15m 36s | ||||||
| 4/29/25 | ![]() The Role of Language in Hegel's Philosophy | When we think of language, we often consider it as a tool—a means to express our thoughts and ideas. However, for Georg Wilhelm Friedrich Hegel, language transcends this conventional role. It isn't just a vessel for thought; it is deeply interconnected with and constitutive of thought itself, especially within his dialectical method. Let’s delve into Hegel's intricate philosophy to understand how language serves as the very foundation of thought.Hegel views language as the essential medium in which the activity of thinking unfolds. It is not merely an empirical tool for communication, but the material through which thought operates and expresses itself. In his philosophy, language is the "objective medium" that enables subjective communication and articulation to exist for the first time.This interplay between thought and language is profound—logical forms permeate the spirit's conscious and unconscious realms through language. Hegel even suggests that language holds us in its possession, embodying the universal logic of his dialectical method.For Hegel, language is more than a medium; it is the Dasein, or determinate being, of Spirit. Thoughts achieve their existence and specificity when expressed as words, which represent the "highest and truest existence" of those thoughts.Hegel challenges the notion of internal meaning preceding external expression. Instead, the act of externalizing thought through language is what makes internal meaning complete and determinate. Words stabilize meanings over time, facilitating "higher-order" thinking—a process essential to rational thought.In Hegel’s philosophy, the dialectical method epitomizes the continuous effort to unite opposites. Language is not just a static medium for this method; it is the method itself. Language’s dynamic nature mirrors the dialectical movement of thought, embodying the very essence of contradiction and negation.Hegel highlights the speculative spirit of language—its capacity to resist binary logic through ambiguity and multivalence. Procedures like Bedeutungsverschiebung (shifting meanings) within language allow speculative logic to transition between concepts, driving the dialectical process forward.For Hegel, words used in genuine thinking do not merely refer to reality; they embody reality in a higher conceptual form. Analyzing a concept means analyzing the word itself, as language and reality converge in philosophical inquiry.Hegel’s philosophy invites us to rethink our understanding of language. It is not an external tool encoding pre-existing thought; rather, it is the condition, medium, and structure within which thought takes shape and evolves dialectically. The inherent ambiguity and dynamism of language are not flaws but essential features, enabling the expression and movement of speculative thought.Language, in Hegel’s view, is inseparable from the activity of thinking—an integral part of human spirit and understanding. His insights remind us that the words we speak and write are not merely instruments; they are the essence of the ideas we seek to convey.Become a supporter of this podcast: https://www.spreaker.com/podcast/the-philosophy-channel--4573240/support."Dare to use your own reason" - Immanuel Kant | 4m 15s | ||||||
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