Philosophy Episodes

Dr. Timothy P. Flanigan, M.D., presents Catholic faith and medicine as profoundly harmonious, showing how Christ’s person‑to‑person healing, the Church’s hospital tradition, and a “culture of life” can and must be lived inside today’s secular, therapeutically focused healthcare system—precisely where pressures over abortion, assisted suicide (MAID), and gender interventions create the sharpest conflicts of conscience.

Prof. Carlos A. Casanova argues that religion—understood as a theological worldview affirming God as the rational creator—is not an enemy but an historical and structural ally of science, since the very rise, methods, and institutional homes of the sciences (from Plato and Aristotle through medieval universities to Galileo) developed within religious cultures that prized truth for its own sake.

Fr. Philip-Neri Reese argues that while grimdark fantasy (exemplified by George R. R. Martin) can be just as true artistically as Tolkien-style classic fantasy, it is necessarily less good in the fullest Thomistic sense because it structurally valorizes nihilism and hopelessness rather than ordering the imagination toward God and real moral hope.

Prof. Lee Oser argues that Christian humanism—the “radical middle” between secularism and sectarianism—offers the best key to Shakespeare’s plays, showing how Julius Caesar and Hamlet dramatize our tragic ignorance about the fate of the soul and the limits of pagan and early modern attempts to know ourselves without fully knowing God.

Prof. Joshua Hochschild shows how Dante’s Paradiso offers a philosophically rich, Thomistic, and Neoplatonic vision of the cosmos in which goodness, truth, beauty, and peace name both God’s own life and the ordered, participatory structure of creation that our rational desire seeks to know and love.

Dr. Robert McNamara presents Edith Stein and Thomistic personalism as a unified vision in which the human face reveals the mystery of the person as both substantial “what” and subjective “who,” integrating Aquinas’s account of rational nature with phenomenological insights into consciousness, interiority, and personal encounter.

Fr. Gregory Pine shows how money, pleasure, and influence all fail as ultimate goals and argues that true happiness comes from living in accord with our nature as creatures made for communion with God through the theological virtues of faith, hope, and charity.

Prof. Jerome Foss argues that what Americans call the “Bill of Rights” is not a true bill of rights but a set of constitutional amendments best understood within a Federalist—and broadly Thomistic—vision of law, liberty, and the common good that resists reducing politics to individual rights talk.

Prof. Joshua Hochschild shows how St. John Henry Newman’s lifelong “struggle against liberalism” is best understood as an Aristotelian critique of false views of knowledge, in which liberalism reduces religion to private sentiment and denies the knowability of first principles, rather than as a merely political or ecclesiastical stance.

Fr. Anselm Ramelow explains how, in a Thomistic framework, miracles are graded by how they surpass nature and why only God can perform the highest-level miracles of creation and resurrection, while finite spirits—including demons—can produce lesser “signs” that must be carefully discerned.

Prof. Christopher Tollefsen argues from a Thomistic natural law perspective that it is always morally wrong to intend the death of an innocent human being, contending that this absolute norm binds both private individuals and public authorities alike.

Prof. Marshall Bierson contrasts Thomistic Catholic ethics with utilitarian and Kantian moral theories by arguing that the good is fundamentally an activity of loving persons rather than a state of affairs like aggregate happiness or an abstract form of rational nature.

Fr. Dominic Legge distinguishes the classical Catholic doctrine of creation from modern creationism by showing how a robust Thomistic account of God as the transcendent cause of all being avoids conflict with evolutionary science while deepening our understanding of what it means for the world to be created.

Prof. Michael Dauphinais explains what contemporary culture needs to learn from Thomas Aquinas, arguing for a metaphysics of communion in which God, family, Church, and society are not locked in competition but share common goods that make each more fully alive.

Fr. Alan O’Sullivan unpacks Aquinas on the good life, explaining why wealth, power, fame, and pleasure cannot be our ultimate happiness and how true beatitude is found in virtuous activity ordered to God.

Fr. Irenaeus Dunlevy introduces Aquinas’ Five Ways, showing how arguments from motion, causality, contingency, gradation, and teleology lead from everyday experience to the rational conclusion that God exists as first mover, first cause, necessary being, supreme perfection, and intelligent governor.

Prof. Christopher Tollefsen explains John Paul II on euthanasia, showing how the Pope’s vision of human life as a sacred gift, bearing God’s image and destined for eternal friendship with Him, rules out any claim to a right to kill oneself or others.

Prof. Marshall Bierson unpacks Elizabeth Anscombe’s moral absolutism, arguing that questions like “Why is it worse to kill one innocent person than to let five die?” rest on a grammatical confusion that obscures the absolute wrongness of intentionally killing the innocent.

Prof. Chad Pecknold explains how Augustine and Aquinas argue against skepticism, defending metaphysical realism and the mind’s capacity to know truth as essential for genuine morality and for leading people to Christ, who is Truth itself.

Prof. Steven Jensen explores the issue of free will and moral responsibility, arguing that we are genuine authors of our actions only if our choices are self-determined and not merely the inevitable result of heredity, environment, or internal states shaped by outside forces.

Fr. Chris Gault explores whether AI like ChatGPT should change how or why we study, showing that while machines can accelerate information processing, only human study forms our minds, virtues, and relationship to truth in a way that leads to real fulfillment.

Prof. Tomás Bogardus asks whether a machine can truly understand by unpacking how large language models like ChatGPT function and arguing that genuine knowledge requires rational insight and responsibility to truth that go beyond statistical text prediction.

Dr. Christopher Mooney asks "whether God really cares about our suffering" and uses biblical narratives, the significance of Christ’s tears, and philosophical responses to death in order to answer in the affirmative, ultimately showing that God can form a greater good from evil without making the evil into something good.

Sr. Elinor Gardner asks whether suffering can be called “good” by engaging Stoic thinkers like Seneca, modern echoes in Nietzsche, and biblical wisdom to show how God can use painful trials to heal and deepen the soul without glorifying evil itself.