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                  <text>Items in this collection are part of a series of lectures given every year at St. John's College. During the Fall and Spring semesters, lectures are given on Friday nights. Items include audio and video recordings and typescripts.&lt;br /&gt;&lt;br /&gt;For more information, and a schedule of upcoming lectures, please visit the &lt;strong&gt;&lt;a href="http://www.sjc.edu/programs-and-events/annapolis/formal-lecture-series/" target="_blank" rel="noreferrer noopener"&gt;St. John's College website&lt;/a&gt;&lt;/strong&gt;.  &lt;br /&gt;&lt;br /&gt;Click on &lt;strong&gt;&lt;a title="Formal Lecture Series" href="https://digitalarchives.sjc.edu/items/browse?collection=5&amp;amp;sort_field=Dublin+Core%2CDate&amp;amp;sort_dir=d"&gt;Items in the St. John's College Formal Lecture Series—Annapolis Collection&lt;/a&gt;&lt;/strong&gt; to view and sort all items in the collection.&lt;br /&gt;&lt;br /&gt;A growing number of lecture recordings are also available on the St. John's College (Annapolis) Lectures podcast. Visit &lt;a href="https://podcasts.apple.com/us/podcast/st-johns-college-annapolis-lectures/id1695157772"&gt;Apple Podcasts&lt;/a&gt; or &lt;a href="https://open.spotify.com/show/6GDsIRqC8SWZ28AY72BsYM?si=f2ecfa9e247a456f" title="Spotify"&gt;Spotify&lt;/a&gt; to listen and subscribe.</text>
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                <text>Video recording of a lecture delivered on January 9, 2026, by Annapolis Assistant Dean Ron Haflidson, as part of the Formal Lecture Series.&lt;br /&gt;&lt;br /&gt;Mr. Haflidson offers the following description of his lecture: "In Genesis, when the Man first meets the Woman, he says: 'This one at last, bone of my bones/ and flesh of my flesh…'. Then, the narrator adds, 'Therefore does a man leave his father and his mother and cling to his wife and they become one flesh.' In &lt;i&gt;The Symposium&lt;/i&gt;, Aristophanes offers this pithy summary of the origin of love: 'Before…we were one, but now, because of our injustice, we have been split up and scattered by the god…We were whole, and the name for our yearning for and pursuit of wholeness is Love.' Both stories identify three moments in eros. First, in the present, there is an encounter with another with whom one feels an immediate and intense unity. Second, that experience of unity is partially explained by a strange, forgotten past. And then, third, that experience becomes a task for the future, as the lovers labor to make it an ongoing, sustained reality. Despite this cluster of similarities, there is also a difference with much at stake: in Genesis, the erotic heroes are a married man and woman, while Aristophanes most praises the intergenerational male couple. In terms of what it’s like to be in love, these two stories share much in common, but when it comes to judging which couple best fulfills the potential of eros, they diverge. A guiding question of this inquiry, then, is what criteria are at work in making these judgments?"</text>
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              <text>&lt;a href="https://youtu.be/K6U7trlSIJQ?si=4nVvP1w8R5XvrF5b"&gt;https://youtu.be/K6U7trlSIJQ?si=4nVvP1w8R5XvrF5b&lt;/a&gt;</text>
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                <text>&lt;a href="https://youtu.be/K6U7trlSIJQ?si=Nj7qxN542s-Jj8Hg"&gt;Learning and Contemplation—Matisse&lt;/a&gt;</text>
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                <text>Video recording of a lecture delivered on November 14, 2025, by Annapolis tutor Matthew Linck, as part of the Formal Lecture Series.&lt;br /&gt;&lt;br /&gt;Mr. Linck offers the following description of his lecture: "Our encounter with &lt;span class="markj21w4u2gv"&gt;Matisse&lt;/span&gt; will be an occasion to think about learning. Paintings look like themselves, but they can remind us of other things (for example, other paintings). Aristotle says that when we see this as that, we learn. The “this is that” moment happens spontaneously; but we can also seek it out—seek learning—and ask, “What does this look like?” This requires looking around, searching for likenesses and making connections. But even if one painting reminds us of others, by looking like many others, that which a painting most looks like is itself. And so this requires us to think about what it means to see one painting by itself and what that would mean for learning. &lt;span class="markj21w4u2gv"&gt;Matisse&lt;/span&gt; will help us with this question, and thus help us with a question about contemplation."</text>
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                <text>Audio recording of a lecture given by Erik Baker on December 12, 2025 as part of the Dean’s Lecture &amp; Concert Series.  The Dean’s Office has provided this description of the event: “People who are concerned about technological change, or who resist the adoption of new technologies, are often depicted as motivated by either an irrational fear of novelty or a purely material concern for their livelihoods.  In this lecture, however, I show that many people in the modern U.S. who’ve sought to live and work with technical methods deemed obsolete have instead been animated by their desire to pursue a set of virtues they feel they could not achieve utilizing state-of-the-art technologies.  I focus on three distinctive cultural milieus: the Catholic Worker movement led by Dorothy Day and Peter Maurin in the 1930s and 1940s; the back-to-the-land movement of the 1960s and 1970s, whose ideals were eloquently expressed by the poet and farmer Wendell Berry; and the ‘lo-fi’ music movement of the 1990s, exemplified by artists such as Pavement, Guided by Voices, and the Mountain Goats.  To a surprising extent, these movements all prized a common set of virtues, including humility, self-sufficiency, and creative expression, which they believed they could only cultivate by working with ‘outdated’ technology.  But they differed in their assessment of the extent to which it was possible for individuals to fully perform these virtues without broader changes to the political and economic structures of modern society.”</text>
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                <text>Video recording of a lecture delivered on October 10, 2025, by Annapolis tutor Khafiz Kerimov, as part of the Formal Lecture Series.&lt;br /&gt;&lt;br /&gt;Mr. Kerimov offers the following description: The final lines of Hegel’s &lt;em&gt;Phenomenology of Spirit&lt;/em&gt; are not his own. Hegel ends the book with a quotation from Friedrich Schiller’s poem "Friendship" ("Freundschaft")—and misquotes it in a number of ways. Hegel's closing gesture invites a range of questions: why conclude with a quotation at all? Why a poetic one, and why Schiller’s "Friendship" in particular? Why misquote Schiller's poem? While I will touch on all of these questions in my lecture, my chief goal is to examine how this misquotation operates as the culminating moment of the Phenomenology and how it fulfills the book’s overarching project.</text>
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                <text>&lt;a href="https://youtu.be/_mCcruLVxCk?si=Iso0N6mhZnRioH42"&gt;Between the Book of Nature and the Phenomena: Regarding the Origins of Galileo’s Natural Philosophy&lt;/a&gt;</text>
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                <text>Video recording of a lecture delivered on September 26, 2025, by Annapolis Dean Joseph Macfarland as part of the Formal Lecture Series.&lt;br /&gt;&lt;br /&gt;Mr. Macfarland offers the following description: "According to Galileo, the grand book of the universe standing before our eyes is written in the language of mathematics, in the characters of geometrical figures. On account of this conception of nature as fundamentally mathematical, he is taken to be a sort of founder of modern science and philosophy. By one account, the subsequent rapid progress of mathematical methods entails a forgetfulness of, or distrust of, mere appearances. The things known objectively, that is, mathematically, are not what they seem. This way of thinking seems fitting to the replacement of the Ptolemaic system by the Copernican one. The lecture will consider a few examples of how Galileo takes in what is before his eyes and thinks about it, and it will consider some limits to his efforts to account for phenomena mathematically. These characteristics of his natural philosophy will be viewed within the context of his attempt to secure a freedom to philosophize. The lecture will focus on his &lt;em&gt;Dialogue Concerning the Two Chief World Systems, Ptolemaic and Copernican&lt;/em&gt;, with attention to his letter to Christina of Lorraine. No familiarity with either text will be presupposed."</text>
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                <text>&lt;a href="https://youtu.be/6JtMriQmN-Y?si=g2ssUx9SZrHF-d_T" title="A Timely Untimely Education"&gt;A Timely Untimely Education&lt;/a&gt;</text>
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                <text>Video recording of a lecture delivered on September 19, 2025, by Santa Fe Dean Sarah Davis. &lt;br /&gt;&lt;br /&gt;Ms. Davis offers the following description: "I hate everything that merely instructs me without augmenting or directly invigorating my activity.” Nietzsche opens &lt;em&gt;The Advantage and Disadvantage of History for Life &lt;/em&gt;with this quote from Goethe. It appropriately frames Nietzsche’s own meditation, which does not just walk us through different ways to relate to the past, giving us a schema for making sense of history, but invigorates and leads to a quickening within us. But how? This lecture investigates Nietzsche's claim that the "excess of history" in modern times compromises the health and vitality of human life. It then considers &lt;em&gt;The Advantage and Disadvantage of History for Life&lt;/em&gt; itself as presenting an alternative way to relate to history. Finally, it asks how, if at all, this alternative informs a St. John's education."</text>
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                <text>Nietzsche, Friedrich Wilhelm, 1844-1900. Vom Nutzen und Nachteil der Historie für das Leben</text>
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                  <text>Items in this collection are part of a series of lectures given every year at St. John's College. During the Fall and Spring semesters, lectures are given on Friday nights. Items include audio and video recordings and typescripts.&lt;br /&gt;&lt;br /&gt;For more information, and a schedule of upcoming lectures, please visit the &lt;strong&gt;&lt;a href="http://www.sjc.edu/programs-and-events/annapolis/formal-lecture-series/" target="_blank" rel="noreferrer noopener"&gt;St. John's College website&lt;/a&gt;&lt;/strong&gt;.  &lt;br /&gt;&lt;br /&gt;Click on &lt;strong&gt;&lt;a title="Formal Lecture Series" href="https://digitalarchives.sjc.edu/items/browse?collection=5&amp;amp;sort_field=Dublin+Core%2CDate&amp;amp;sort_dir=d"&gt;Items in the St. John's College Formal Lecture Series—Annapolis Collection&lt;/a&gt;&lt;/strong&gt; to view and sort all items in the collection.&lt;br /&gt;&lt;br /&gt;A growing number of lecture recordings are also available on the St. John's College (Annapolis) Lectures podcast. Visit &lt;a href="https://podcasts.apple.com/us/podcast/st-johns-college-annapolis-lectures/id1695157772"&gt;Apple Podcasts&lt;/a&gt; or &lt;a href="https://open.spotify.com/show/6GDsIRqC8SWZ28AY72BsYM?si=f2ecfa9e247a456f" title="Spotify"&gt;Spotify&lt;/a&gt; to listen and subscribe.</text>
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                  <text>St. John's College Greenfield Library</text>
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                <text>Video recording of a lecture delivered on September 12, 2025, by Annapolis tutor Nicholas Bellinson as part of the Formal Lecture Series. &lt;br /&gt;&lt;br /&gt;Mr. Bellinson offers the following description of his lecture: "What kind of relationship to time underlies the urge to attend the theater? Shakespeare points to this question in various plays through the metaphor of time's pregnancy. Over and over, his characters stage this very relationship to time, as we will see in four plays: &lt;em&gt;Othello&lt;/em&gt;, &lt;em&gt;Hamlet&lt;/em&gt;, &lt;em&gt;As You Like It&lt;/em&gt;, and &lt;em&gt;Love's Labour's Lost&lt;/em&gt;. We will then ask what philosophical attitudes arise when we consider time to have or not to have the metaphorical capacity for pregnancy."</text>
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                <text>Audio recording of a lecture given by Annapolis Assistant Dean Ron Haflidson on November 7, 2025 as part of the Dean’s Lecture &amp; Concert Series.  The Dean’s Office has provided this description of the event: “In this lecture, I explore the largely neglected and perhaps totally wrong possibility that when Jesus spoke about “hell”, he wasn’t talking about the afterlife.  The inquiry proceeds by focusing on Jesus’ words in the Gospel of Matthew, which is the New Testament text with by far the most references to hell.”</text>
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                <text>&#13;
Hell.</text>
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                <text>Bible. Matthew. &#13;
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                <text>Audio recording of a lecture given by David Miller on October 24, 2025 as part of the Dean’s Lecture &amp; Concert Series.  The Dean’s Office has provided this description of the event: “In the summer of 1965, Austrian-American composer Ernst Krenek returned to his native country to deliver and address at the unveiling of a memorial plaque in honor of Anton Webern in Mittersill, the village in the Austrian Alps where Webern had been shot and killed by an American soldier twenty years earlier.  In the summer of 1968, Krenek’s Instant Remembered for soprano, narrator, orchestra, and tape, a work inspired by his time in Mittersill three years earlier, was premiered at the Fourth International Webern Festival in Hanover, New Hampshire.  This talk considers Krenek’s two elegies for Webern as a means of exploring his experiences as an émigré composer, the evolving relationship between Austrian music culture and musical modernism pre- and post-World War II, and the interplay between artistic expression and polemics.  A broader theme connecting all of these topics is music’s power to reshape time and memory, reordering the past in order to imagine different futures, as well as the limits of that power.”</text>
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