Robert Spaemann

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Robert Spaemann (2010) Signature of Robert Spaemann (1993)
Robert Spaemann. Signature 1993.jpg

Robert Spaemann (born May 5, 1927 in Berlin ; † December 10, 2018 in Stuttgart ) was a German philosopher . He is counted to the knight school .

Life

Robert Spaemann - portrait sculpture by Wolfgang Eckert (2012)

Robert Spaemann was the son of Heinrich Spaemann and Ruth Krämer (1904–1936). It was in 1930 after the defection of his parents to the Catholic faith baptized. After the early death of his mother, the father was ordained a priest in 1942 and took over a chaplaincy in his place of residence, Dorsten , so that Robert Spaemann was known among older Dorsteners as "the son of the chaplain". He spent his school days in Dorsten and was a student at the Petrinum grammar school . In the spring of 1944 he put himself in danger through a Hitler caricature scrawled anonymously on the board. But the headmaster, himself a National Socialist , prevented the Gestapo from calling on other teachers to intervene, which would result in worse consequences for the author of the drawing.

According to his own account, Spaemann “indulged in the fascination of reading Marx and Lenin for a short time after the war” until he got to know “real socialism” and so did the “in the context of activities that would be relevant to the constitution today” Learned the truth about communist terror in the Soviet Union . In the 1950s he criticized plans of the then federal government to arm the German armed forces with nuclear weapons. At that time he was "occasionally apostrophized as a left-wing Catholic."

Spaemann studied philosophy , history, theology and Romance languages at the universities of Münster , Munich , Friborg and Paris. It was in 1952 Joachim Ritter with a dissertation on Louis Gabriel Ambroise de Bonald doctorate . For four years he was a lecturer at Kohlhammer Verlag , then a research assistant in Münster. There he completed his habilitation in philosophy and education in 1962 with a thesis on François Fénelon . As an assistant in Münster he took part in the seminars of the "Collegium Philosophicum" Joachim Ritters. The philosophers Hermann Lübbe , Odo Marquard and Günter Rohrmoser as well as the later Federal Constitutional Judge Ernst-Wolfgang Böckenförde , who were later assigned to the so-called "Knight School" , also took part in these seminars . According to Spaemann, this was actually not a philosophical school, but "rather a circle of friends who always had a common interest in certain issues and who perhaps more seriously than the related Gadamer school took the political as philosophically relevant."

Spaemann was a full professor of philosophy at the Universities of Stuttgart (until 1968), Heidelberg , where he succeeded Hans-Georg Gadamer (1969 to 1972), and Munich, where he retired in 1992.

In 1950 he married Cordelia Steiner (born November 12, 1925, † April 24, 2003), who became known as the translator of the long poem The Anathemata by David Jones and co-author of the Catholic hymn book " Gotteslob ". The couple had two daughters, including the Vienna-based pianist and piano teacher Susanna Möller-Spaemann, and a son, the psychiatrist Christian Spaemann (* 1957), who set up a specialist clinic in Austria and ran it from 2003 to 2011. The death of his wife meant a heavy loss for Spaemann, as she had always closely followed his thinking and philosophical work.

Robert Spaemann died on December 10, 2018 in his home in Stuttgart- Botnang .

Act

In his scientific work, Spaemann dealt with the history of ideas in modern times, with natural philosophy , problems of ethics , political philosophy and the philosophy of religion . His involvement in contemporary debates in society and the church was noted. His main works - Glück und Wohlwollen (1989) and Personen (1996) - would be "unthinkable without these current debates". The involvement in such debates has , according to Henning Ritter , also benefited “the legibility and the sovereign gesture of his books”.

In a 1996 essay published Spaemann criticized the project world ethos of Tuebingen theologian Hans Kung sharp. According to Spaemann, the history of Europe has shown that people and peoples fought each other for life and death, even after they had long been linked by a common ethos. Failure to war, however, was always a result of interest-based calculations. A common ethos is therefore no guarantee for world peace . Spaemann also opposes the assumption that religious peace can only exist with religious dialogue . Here, too, the historical example of the Reformation shows that religious wars could also be read as the result of an intensifying religious dialogue. Religious dialogues always contained the risk of a quarrel that would not have arisen if one had not entered into it.

In his speeches and publications, Spaemann campaigned for the protection of human life from its inception to natural death. He therefore criticized proposals for - at least in part - the release of killing on demand and for a "liberalization" of euthanasia. He justified this with an understanding of person and human dignity that rejects any relativization of the right to life with times, deadlines and other conditions. Together with the former constitutional judge Ernst-Wolfgang Böckenförde, he formulated the following principle: “If there should be such a thing as rights of the person, they can only exist provided that no one is authorized to judge who is the subject of such rights . “Human dignity does not apply to the person under the condition of certain characteristics (e.g. self-confidence), but solely on the basis of their biological belonging to the human species. He proves that this very thesis that “people have personal rights before they are born” was taken for granted for the purposes of the Enlightenment. It is to be seen as Spaemann's merit to have "raised the debate about abortion and euthanasia to this fundamental level".

After the new weekly newspaper Junge Freiheit was not allowed to be an exhibitor at the Leipzig Book Fair in 2006 , Spaemann signed the "Appeal for Press Freedom" against the exclusion of Junge Freiheit from the fair. Spaemann considered it dangerous when state institutions were called up “to publicly ostracize certain constitutionally compliant political positions”. In state-organized "alliances against the law" he saw an attempt to re-establish the state as a "community of values". The liberal constitutional state is - also because of the social pluralism - constitutively a legal community. He recognizes the rights of his citizens regardless of their ideological views, as long as they obey the law. If the democratic state sees itself as a community of values, this harbors the "danger of liberal totalitarianism ". In order to accept the laws of the state, one does not necessarily have to share the values ​​on which they are based. Rather, it is sufficient to obey the laws, because one knows the "value of inner peace" in the community. With a view to a Europe that is growing closer together, he concluded that the European Union can only be a legal community if it protects “communities with shared values”, “but refrains from being a community of values”. For similar reasons, he criticized the German Civil Partnership Act (2001), which was supposed to enable same-sex couples in Germany to enter into a legally recognized marriage-like partnership . In this recognition, he saw an undue privilege of individual interests by the state: “After the abolition of the criminal liability of homosexuality was justified by the fact that the state did not have to interfere in the bedroom, it should now interfere again and help the homosexual relationship to the status that society would not give her of its own accord. But that's not what the state is there for, ”he wrote in a letter to the editor in July 2000 for the Frankfurter Allgemeine Zeitung . About homosexuality in general, he said in an interview: “There are several homosexuals among my good friends. I agree with them that the absence of attraction for the opposite sex is an anthropological shortcoming. "

Spaemann was a close advisor to Popes John Paul II and Benedict XVI. whose views he was particularly close to in questions of the importance of natural law for ethics. He wrote time-critical articles on ethical, political and religious issues for national newspapers and international specialist magazines. His positions, especially on ecology and bioethics, are respected across the boundaries of different worldviews and parties. Because of his commitment to the protection of creation , the Berlin daily called him an eco-philosopher. At the invitation of the parliamentary group of the Greens , he gave a lecture on the debate on stem cell research at the beginning of the millennium .

Spaemann was co-editor of the anonymous main work of the Christian hermetic Valentin Tomberg with the title The great Arcana of the Tarot .

euthanasia

Spaemann has repeatedly expressed himself against euthanasia of any kind. He particularly fears that any possibility of euthanasia would lead to a dam break. This has brought him criticism from the Dignitas association . Spaemann also turned against an artificial extension of life, which can only be achieved through extraordinary measures. In both cases, “the person would be cheated of the act of dying”.

Animal ethics

Spaemann explicitly included animals as part of creation in his positions. He found it unnecessary to argue against the thesis that we can only know about people that they are suffering, since only verbal communication can inform us about the pain of a being. According to an old disputation rule, it made no sense for Spaemann to want to prove something that is obvious to everyone: “The obvious thing is that at least more highly developed animals can be in situations that we can only meaningfully use words such as pain, suffering, pleasure and be able to describe feeling good ". He thought it was an effective way of preventing cruelty against animals, e.g. B. to make it visible through television broadcasts, since there are things "that you only have to see to see that they shouldn't be". The counter-argument that human interests take precedence over animal needs and that it is unfair to “mobilize the immediate feelings of the public against certain practices without naming the price we have to pay for not doing so”, said Spaemann was weak .

From this point of view, he particularly dealt with the subject of animal experiments , since in his opinion it is a prerequisite for a responsible public weighing of interests that "the goods to be weighed up are first taken into account". Since the suffering of animals is carefully hidden from us in the laboratory, Spaemann suspects: "Isn't the usual secrecy in this area a sign that a responsible weighing of interests should not take place?" Without the possibility of a direct emotional perception of animal suffering, According to Spaemann, however, we lack the elementary experience of value and unworthiness that precedes every moral judgment. For him, this behavior expresses the difference between today's and the archaic way of dealing with animals, which, even where it was cruel, took place before everyone's eyes: “The perversity of current practice lies in the fact that we increase our refined sensitivity through interaction satisfy with the pets and institutionalize a practice separately from this, against which we shield this sensitivity (...). "

Spaemann expects that the animal experimenter, as a moral being, must demand “that the question of the admissibility of his experiments is decided by people who are not determined by the primary interest in the experiment and its results and are therefore biased”. He made the same claim for the German Research Foundation, which "can never act as an impartial advisor and arbitrator in questions of this kind, since it is essentially a party here".

Together with the almost simultaneous publications by the writer Hans Ruesch and the medical doctor Herbert Stiller , Robert Spaemann in 1979/1980 stimulated the public debate on the pros and cons of animal experiments, which was revived at that time, with a contribution in which he demanded: “What today Happening to millions of laboratory animals must be banned for the sole reason that it is incompatible with the self-respect of a human legal community ”. He criticized those cruelty to animals that are not committed out of thoughtlessness or rawness, but because they happen for the supposed or alleged benefit of humans and accordingly represent a reasonable reason within the meaning of the law. He described the use of the word "scientific" in this context as "the most terrible intimidation word of the present day". A quote from this article by Spaemann gained notoriety beyond animal protection circles:

“The deliberate turning of such a life into a bundle of suffering and silent despair is a crime. What else should be a crime? "

- Robert Spaemann : World of Horror (1980)

It is not our own interest, so Spaemann, but our self-respect that commands us to allow animals to live in a species-appropriate manner and without inflicting severe suffering, since they do not integrate their suffering into the higher identity of a conscious life context and thus cope with it can. “In pain you are, so to speak, only pain.” For Spaemann, the main reason not to inflict pain on a being is not that it is a sensible one, but rather that it is a pain-sensitive being. He did not accept the objection, which is often raised, that there is so much bestial injustice to people, hunger, torture and degradation in the world and that we therefore have more important things to do than take care of the animals: "To refrain from doing the second most important until everything most important has been done, would be the end of all culture. "

Natural philosophy

Spaemann deemed to represent a Aristotelian dominated natural philosophy .

Legal philosophy

In his contributions to the philosophy of law he emphasizes the "topicality of natural law ". In the dispute over natural law, he recognizes no argument against, but one for this right. Because "if there were no inherent rights, there would be no meaningful argument about questions of justice ". The existence of this right does not mean that it is obvious to everyone, but "that something should sensibly be sought in the direction that this name indicates". Natural law can no longer be understood as a catalog of norms or a kind of meta-constitution. Rather, it is a way of thinking that “critically examines all legal legitimations for action”.

Philosophy of religion

For Spaemann, the rationality of belief in God is the focus of his philosophy. He explains the traditional philosophical proofs of God and points out that these proofs of God still found philosophical admirers in the 20th century. He sets a counterpoint to philosophers such as Ernst Tugendhat , who believe that the attitude of religion “is no longer compatible with intellectual honesty today”. With his own argumentation on the question of God, Spaemann ties in with Nietzsche, who once wrote: "I fear we will not get rid of God because we still believe in grammar".

The Enlightenment had done its job and is currently in danger of abolishing itself. With regard to Nietzsche's criticism of truth, the question arises as to which lie is best to live with. All that remains is the fight against the banal nihilism of a fun society . For Spaemann, the trace of God in the world is man who was created in his own image, “in contrast to Nietzsche's image of the resourceful animal”. Man's image in the image of God means that man was created as a free, finite, but truthful being.

Spaemann repeatedly emphasized that the question of God is still relevant and that it needs reason to be discussed. Spaemann does not accept the argument that the question of the existence of God is unimportant because it is irrelevant for the individual morality of man and that it is answered in any case when he dies. Rather, he considers the question of God to be relevant for life in this world and refers to the motivating power of a belief in God. The fact that this force could produce religious extremism is not a valid objection for him in order not to deal with the question of God. Anyone who rejects this resembles someone who "rescued from a desperate situation [...] and over whom a cornucopia of benefits is poured out, but who is unclear whether the whole thing is coincidence or the secret gift of a loving person" and still says : “What I have, I have, and I don't care whether it is based on the love of a giver, because I wouldn't thank him anyway.” In Spaemann's mind, a respectable person wishes to thank if there is an addressee for it.

The belief in God endured for Spaemann. He therefore called it the “immortal rumor”. Universalistic religions like Christianity could not do without mission. They would have to bring their points of view into the general discourse. He was convinced that a fruitful conflict between different religious viewpoints is possible.

pedagogy

According to Spaemann, questions of education stand “at the beginning of all ethics”. In the 1970s he took a position on the ideas of an “emancipatory education”. The idea of ​​emancipation makes sense there “where people are freed from outside guardianship with regard to the organization of the framework conditions for their actions”. This term of emancipation describes “a process that always has a beginning and an end”, which is called maturity. The idea of ​​“emancipatory” education, which he calls the ideology of emancipation, meant, on the other hand, “an infinite and also as a universal process” as an educational ideal. It serves to widen the circle of those who are "declared as minors" and legitimize a "massive ideology of rule by the educators". The ideology of emancipation denies the child the right to opportunities for identification and personal development. In 1978 he was one of the organizers of the “Courage to Educate” congress, which was directed against emancipatory educational experiments with children. According to Spaemann, the task of the educators is to “introduce the child to the independent and resistant reality”. The child must first be led carefully and purposefully out of his subjective world of feelings to reality. It is crucial that “reality is initially experienced as helpful and friendly”. The foundation of this basic experience - psychology speaks of basic trust - is the most important thing "what education can do at all". Because those who can remember their childhood as an “ideal world” will “more easily cope with the unhealthy world”.

honors and awards

Spaemann received honorary doctorates from universities in Friborg (1989), Washington (2001), Santiago (1998) and the Opus Dei - University of Navarra in Pamplona (1994), which he in 2001 with their philosophy prize Premio Roncesvalles distinguished. Spaemann was the recipient of numerous other academic and scientific awards, including the Karl Jaspers Prize of the city and the University of Heidelberg (2001) and the Bavarian Maximilian Order for Science and Art (2002). In 1988 he was awarded the Federal Cross of Merit , 1st class, and in 1994 he was awarded the Bavarian Order of Merit. He was a founding member of the European Academy of Sciences and Arts and a member of numerous other academic societies as well as an honorary member of the Chinese Academy of Social Sciences since 2009 .

student

Spaemann's students include Thomas Buchheim , Rolf Schönberger and Walter Schweidler .

Works

The Klett-Cotta Verlag is the "Collected Works in single volumes" out. The first volume in 2019 was Reflection and Spontaneity. Studies on Fénelon .

Monographs

  • The origin of sociology from the spirit of the restoration. Studies on LGA de Bonald . Kösel, Munich 1959, 2. A. Klett-Cotta, Stuttgart 1998, ISBN 3-608-91921-X .
  • Reflection and spontaneity. Studies on Fénelon. Kohlhammer, Stuttgart 1963, 2. A. Klett-Cotta, Stuttgart 1990, ISBN 3-608-91334-3 .
  • Objections. Christian speeches . Johannes, Einsiedeln 1977, ISBN 3-265-10195-9 .
  • On the critique of political utopia. Ten Chapters of Political Philosophy . Klett-Cotta, Stuttgart 1977, ISBN 3-12-910110-1 .
  • Rousseau - citizen without a fatherland. From the polis to nature . Piper, Munich 1980, ISBN 3-492-10579-3 .
  • The question why? History and rediscovery of teleological thinking (with Reinhard Löw ). Piper (Piper 748 series), Munich 1981.
  • Basic moral concepts . Beck (Beck'sche Reihe 256), Munich 1982, ISBN 3-406-45442-9 .
  • Philosophical essays . Reclam ( UB 7961), Stuttgart 1983; 2nd ext. A. ibid. 1994, ISBN 3-15-007961-6 .
  • The natural and the reasonable. Essays on anthropology . Piper (Piper 702 series), Munich 1987, ISBN 3-492-10702-8 .
  • Happiness and benevolence. Attempt on ethics . Klett-Cotta, Stuttgart 1989, ISBN 3-608-91556-7 .
  • To the church doctrine of original sin. Comments on a burning question (with Albert Görres , Christoph Schönborn ). Johannes (Criteria Collection 87), Einsiedeln 1994, ISBN 3-89411-303-0 .
  • People. Try on the difference between "something" and "someone" . Klett-Cotta, Stuttgart 1996, ISBN 3-608-91813-2 .
  • Kill or let die? What the euthanasia debate is about (with Thomas Fuchs (doctor) ). Herder, Freiburg im Breisgau 1997.
  • Limits. On the ethical dimension of action. Klett-Cotta, Stuttgart 2001, ISBN 3-608-91027-1 .
  • The immortal rumor. The question of God and the superstition of modernity . Klett-Cotta, Stuttgart 2005, ISBN 3-608-94452-4 .
  • The last proof of God (with Rolf Schönberger ). Pattloch, Munich 2007, ISBN 978-3-629-02178-6 .
  • Rousseau - man or citizen. The dilemma of modernity . Klett-Cotta, Stuttgart 2008, ISBN 978-3-608-94245-3 .
  • After us the meltdown. Hubris in the atomic age . Klett-Cotta, Stuttgart 2011, ISBN 978-3-608-94754-0 .
  • Meditations of a Christian . Klett-Cotta, Stuttgart

Church political writings

  • With Georg Muschalek: The resistance against the old mass. Van Seth, Denkendorf 2007, ISBN 978-3-927057-16-6 .

Contributions

  • The topicality of natural law. In: Franz Böckle , Ernst Wolfgang Böckenförde , Stefan Andreae (ed.): Natural law in criticism. Matthias-Grünewald-Verlag, Mainz 1973, ISBN 978-3-786-70390-7 , pp. 262-276.
  • The dispute of the philosophers. In: Hermann Lübbe (Ed.): Why Philosophy? Opinions of a working group. De Gruyter, Berlin 1978, ISBN 3-11-007513-X , pp. 91-106.
  • The Christian Religion and the End of Modern Consciousness. In: IKaZ , 8th year (1979), pp. 251-270.
  • Bestial tortures day after day. In: German newspaper. 33, 1979. Also published under: Welt des Horens. In: Critique of Animal Experiments. Kübler, Lampertheim 1980, ISBN 3-921265-24-X , pp. 27-31.
  • Responsibility . In: Peter Geach , Fernando Inciarte , Robert Spaemann: Personal Responsibility. Adamas , Cologne 1982, ISBN 3-920007-78-6 , pp. 11-32.
  • Animal welfare and human dignity. In: Ursula M. Handel (Ed.): Animal protection - test case of our humanity. Fischer Taschenbuchverlag, Frankfurt am Main 1984, ISBN 3-596-24265-7 , pp. 71-81.
  • The ambiguity of happiness . In: Robert Spaemann, Wolfgang Welsch , Walther Christoph Zimmerli (eds.): Expediency and human happiness (= conference files of the Bamberg Hegel Weeks 1993). Fränkischer Tag, Bamberg 1994, ISBN 3-928648-12-8 , pp. 15-34.
  • Reality as anthropomorphism. In: Oswald Georg Bauer (Red.): What does “really” mean? Our knowledge between perception and science . Oreos, Waakirchen-Schaftlach 2000, ISBN 3-923657-54-4 , pp. 13–34.
  • About the concept of human dignity. In: Martin Morgenstern , Robert Zimmer (ed.): State foundations and historical meanings (= Meeting Point Philosophy, Vol. 4: “Political Philosophy”). Bayerischer Schulbuch Verlag (BSV), Munich 2001, ISBN 3-7627-0325-6 & Patmos, Düsseldorf 2001 ISBN 3-491-75641-3 , p. 124 f.
  • Are all people persons? In: Walter Schweidler , Herbert A. Neumann, Eugen Brysch (ed.): Human life - human dignity. Interdisciplinary symposium on bioethics (= Ethics Interdisciplinary, Vol. 3). Lit, Münster 2003, ISBN 3-8258-6808-7 , pp. 45-50.
  • The bad doctrine of a good cause. The corrupting calculation behind the sham debate. In: FAZ , October 23, 1999 (Pictures and Times I).

Editing

literature

  • Reinhard Löw (Ed.): Oikeiosis. Festschrift for Robert Spaemann . VCH, Weinheim 1987, ISBN 3-527-17588-1 .
  • Hanns-Gregor Nissing (Ed.): Basic functions of the person. Dimensions of being human at Robert Spaemann . Institute for the Advancement of the Doctrine of Faith (Verbatungen 9), Munich 2008, ISBN 978-3-936909-09-8 online resource (PDF; 4.02 MB).
  • Ute Kruse-Ebeling: love and ethics. A relationship determination based on Max Scheler and Robert Spaemann. Unipress, Göttingen 2009, ISBN 978-3-89971-542-2 .
  • Holger Zaborowski: Robert Spaemann's Philosophy of the Human Person: Nature, Freedom, and the Critique of Modernity. Oxford University Press, 2010, ISBN 978-0-19-957677-7 .
  • Raphael E. Bexten. Person and nature with Robert Spaemann and in itself. In: Forum Catholic Theology. Vol. 33. No. 2. Schneider Druck, 2017. pp. 98-112. Online resource (PDF; 6.7 MB).

Web links

Wikiquote: Robert Spaemann  - Quotes

Individual evidence

  1. ^ Wolf Stegemann: The double portrait - priest Heinrich Spaemann and his son Robert. In: Dorsten transparent , September 11, 2014 (accessed July 25, 2016).
  2. ↑ Robert Spaemann, Stephan Sattler: About God and the World: An Autobiography in Conversations. Klett-Kotta, Stuttgart 2012, pp. 36–38.
  3. ↑ Claus Leggewie: The spirit is on the right. Excursions to the think tanks of the turning point. Berlin 1987, p. 164.
  4. ↑ Claus Leggewie: The spirit is on the right. Excursions to the think tanks of the turning point. Berlin 1987, p. 165.
  5. ^ Robert Spaemann: Philosophical essays. Stuttgart 1983, p. 187.
  6. ↑ Jürgen Kaube : We didn't make the best ourselves. Never stay to yourself: on the ninetieth birthday of the philosopher Robert Spaemann. In: Frankfurter Allgemeine Zeitung of May 5, 2017, p. 13.
  7. ↑ Claus Leggewie : The spirit is on the right. Excursions to the think tanks of the turning point. Berlin 1987, p. 154 u. 158.
  8. ↑ Marina Huber: Former head of the clinic moved his couchette to Schalchen. In: Oberösterreichische Nachrichten , October 13, 2011, accessed on December 18, 2018.
  9. ^ About Spaemann's family as a whole: Appreciation of Bernhard Gerstle on his 80th birthday in the information sheet of the Petrusbruderschaft (2007), republished on the homepage of the German-speaking district of the St. Petrus Society for Spaemann's 90th birthday ; Martin Mosebach : An insatiable desire for truth. In: Die Welt , May 5, 2012; Wolf Stegemann: The double portrait - priest Heinrich Spaemann and his son Robert. In: Dorsten transparent , September 11, 2014; all (partly again) accessed on December 16, 2018.
  10. ↑ Rolf Spinnler: Natural Law, Ecology and Zeitgeist Critique. In: Stuttgarter Zeitung , December 11, 2018, accessed on December 18, 2018.
  11. ^ Philosopher Robert Spaemann died at the age of 91. DPA notification dated December 11, 2018, quoted here from MOZ.de , accessed on December 26, 2018.
  12. ^ A b Henning Ritter : Contemporary. Philosopher of the person: Robert Spaemann on the eightieth . In: Frankfurter Allgemeine Zeitung of May 5, 2007, p. 39.
  13. ↑ Mercury . Journal for European Thinking , Issue 9/10, pp. 891–904.
  14. ↑ Hanna-Barbara Gerl-Falkovitz : On the benefits and disadvantages of the global ethic (PDF; 981 kB). In: The Political Opinion No. 395 (October 2002), pp. 44–50 (here: p. 46).
  15. ↑ Robert Spaemann: Euthanasia is just another word for killing. In: Stuttgarter Zeitung of October 26, 2005.
  16. ↑ nz: Celebrities stand up for “Young Freedom”. Archived from the original on January 13, 2014 ; accessed on January 2, 2013 (in Netzeitung , February 7, 2006).
  17. ↑ Cf. Robert Spaemann: Europe is not a set of values ( Memento from May 27, 2007 in the web archive archive.today ). In: Cicero , April 2004, accessed March 3, 2015.
  18. ↑ Robert Spaemann: Now the state should interfere again. In: FAZ. July 20, 2000, p. 11 (letter to the editor).
  19. ↑ Paul Badde: Philosopher Spaemann: "Minarets are not vital for Islam" . World online. December 11, 2009. Retrieved December 17, 2009.
  20. ↑ Sebastian Krockenberger: Role model in thinking, living and believing. In: Die Tagespost , December 11, 2018, accessed on December 22, 2018.
  21. ↑ a b Philosopher Robert Spaemann died. In: Die Tagespost , December 11, 2018, accessed on December 22, 2018.
  22. ↑ a b Konrad Adam : Robert Spaemann: a consistently independent thinker . In: Die Welt of May 30, 2001.
  23. ↑ Robert Spaemann: Against the dead makers. July 29, 2006, accessed March 1, 2015 .
  24. ^ Robert Spaemann: Euthanasia - the cheap way out. 2008, accessed March 1, 2015 .
  25. ↑ Ludwig A. Minelli : The thoughtless philosopher. (PDF file; 42.6 kB) How Christian thinking constantly creates new misery. Dignitas, 2006, accessed March 1, 2015 .
  26. ^ Robert Spaemann: Euthanasia. In: Die Zeit , No. 7 of February 12, 2015, p. 40.
  27. ^ Robert Spaemann: Animal protection and human dignity. In: Ursula M. Handel (Ed.): Animal protection - test case of our humanity. Fischer Taschenbuchverlag, Frankfurt am Main 1984, ISBN 3-596-24265-7 , p. 71.
  28. ^ Robert Spaemann: Animal protection and human dignity. In: Ursula M. Handel (Ed.): Animal protection - test case of our humanity. Fischer Taschenbuchverlag, Frankfurt am Main 1984, ISBN 3-596-24265-7 , p. 72.
  29. ↑ a b Robert Spaemann: Animal protection and human dignity. In: Ursula M. Handel (Ed.): Animal protection - test case of our humanity . Fischer Taschenbuchverlag, Frankfurt am Main 1984, ISBN 3-596-24265-7 , p. 73.
  30. ^ Robert Spaemann: Animal protection and human dignity. In: Ursula M. Handel (Ed.): Animal protection - test case of our humanity. Fischer Taschenbuchverlag, Frankfurt am Main 1984, ISBN 3-596-24265-7 , pp. 73/74.
  31. ^ Robert Spaemann: Animal protection and human dignity. In: Ursula M. Handel (Ed.): Animal protection - test case of our humanity. Fischer Taschenbuchverlag, Frankfurt am Main 1984, ISBN 3-596-24265-7 , p. 74.
  32. ^ Robert Spaemann: Animal protection and human dignity. In: Ursula M. Handel (Ed.): Animal protection - test case of our humanity. Fischer Taschenbuchverlag, Frankfurt am Main 1984, ISBN 3-596-24265-7 , p. 80.
  33. ^ Robert Spaemann: Bestial torments day after day . In: German newspaper . 33, 1979. Also published under: Welt des Horens . In: Critique of Animal Experiments . Kübler, Lampertheim 1980, ISBN 3-921265-24-X , p. 28.
  34. ^ A b c Robert Spaemann: Bestial torments day after day . In: German newspaper . 33, 1979. Also published under: Welt des Horens . In: Critique of Animal Experiments . Kübler, Lampertheim 1980, ISBN 3-921265-24-X , p. 29.
  35. ^ Robert Spaemann: Animal protection and human dignity. In: Ursula M. Handel (Ed.): Animal protection - test case of our humanity. Fischer Taschenbuchverlag, Frankfurt am Main 1984, ISBN 3-596-24265-7 , p. 78.
  36. ^ Robert Spaemann: Bestial torments day after day . In: German newspaper . 33, 1979. Also published under: Welt des Horens . In: Critique of Animal Experiments . Kübler, Lampertheim 1980, ISBN 3-921265-24-X , p. 31.
  37. ↑ See: Adolf Laufs : Laudation for Robert Spaemann. November 28, 2001, archived from the original on November 13, 2012 ; accessed on March 9, 2015 (speech during a ceremony in the old auditorium of the Ruprecht-Karls-Universität Heidelberg on the occasion of the award of the Karl Jaspers Prize ).
  38. ↑ Lecture at the Catholic Academy in Bavaria on October 14, 2006.
  39. ↑ Robert Spaemann: Finding an answer - Robert Spaemann on the question of God ( memento of March 8, 2015 in the web archive archive.today ) In: NZZ , May 5, 2007, p. 51.
  40. ^ Robert Spaemann: The proof of God . March 25, 2005 ( welt.de [accessed April 24, 2019]).
  41. ↑ See: Thomas Groß: The God of Thinkers. Philosophy: Robert Spaemann provides new evidence for the existence of the Creator. In: Rheinischer Merkur . May 3, 2007, p. 17.
  42. ↑ See: Robert Spaemann: Education or pleasure principle and reality principle. In der .: Basic moral concepts. Munich 1982, seventh edition 2004, p. 34.
  43. ↑ See: Robert Spaemann: Emancipation - an educational goal. In: On the Critique of Political Utopia. Stuttgart 1977, pp. 143-154.
  44. ↑ Cf.: The Left, the Right, the Right One (conversation with Robert Spaemann). In: Claus Leggewie: The spirit is on the right. Excursions to the think tanks of the turning point. Berlin 1987, pp. 160-161.
  45. ↑ See: Robert Spaemann: Education or pleasure principle and reality principle. In der .: Basic moral concepts. Munich 1982, 7th edition 2004, pp. 34–35.
  46. ↑ Honorary senators, members and doctors , entry on the university's website , accessed in November 2017.
  47. ^ Richard Schenk OP : The Ethics of Robert Spaemann in the Context of Recent Philosophy. In: Brian J. Shanley OP (Ed.): One Hundred Years of Philosophy (= Studies in Philosophy and the History of Philosophy, Volume 36). The Catholic University of America Press, Washington DC 2001, pp. 156-167.
  48. ^ Jaime Antúnez Aldunate: Robert Spaemann. Peligros que entraña la razón de nadie. ( Memento of November 9, 2017 in the Internet Archive ) In: ders .: Crónica de las ideas. En busca del rumbo perdido. Ediciones Encuentro, Madrid 2001, p. 125.
  49. ^ Robert Spaemann. Filosofía y Letras, 29/1/1994 , entry on the university website , accessed November 2017.
  50. ^ El alemán Robert Spaemann, galardonado con el Premio Roncesvalles de la Universidad. University of Navarra press release, May 4, 2001, accessed November 2017.
  51. ^ Philosopher Robert Spaemann receives Heidelberg Jaspers Prize. In: Bild der Wissenschaft , November 28, 2001, accessed November 2017.
  52. ↑ a b c Faculty mourns Prof. Dr. Dr. Robert Spaemann (died December 10, 2018). Obituary of the Faculty of Philosophy, Philosophy of Science and Religious Studies at the Ludwig Maximilians University in Munich , December 11, 2018, accessed on December 22, 2018.
  53. ↑ Robert Spaemann died. Obituary in the Börsenblatt , December 11, 2018, accessed on December 22, 2018.
  54. ↑ Excerpts from the same with Wolfgang Böckenförde (Ed.): Human rights and human dignity. Historical requirements, secular form, Christian understanding. Klett-Cotta, Stuttgart 1987; again as a human right and human dignity. Stuttgart 1994, ISBN 3-608-91442-0 .
personal data
SURNAME Spaemann, Robert
BRIEF DESCRIPTION German philosopher
DATE OF BIRTH May 5, 1927
PLACE OF BIRTH Berlin
DATE OF DEATH December 10, 2018
Place of death Stuttgart