Oct
15
Tue
Social and Political Philosophy Workshop @ Lowenstein, Plaza View Room (12th Floor)
Oct 15 @ 5:30 pm – 6:45 pm

Meetings are held on Tuesdays at Fordham’s Lincoln Center campus in Manhattan in the Plaza View Room on the 12th floor of the Lowenstein Building (113 W 60th St).We meet from 5:30 to 6:45 and papers are read in advance. If interested in attending, contact sahaddad@fordham.edu, swhitney@fordham.edu, or jeflynn@fordham.edu.

2019-20

  • September 24 – Rosaura Martínez (UNAM) “Alterability and Writing. Rethinking an Ontology of Dependency”
  • October 15 – Jesús Luzardo (Fordham) “The Wages of the Past: Whiteness, Nostalgia, and Property”
  • November 19 – Verena Erlenbusch-Anderson (Syracuse) “Conceptualizing Terrorism ‘From Below’: Lynching as Racial Terrorism”
  • February 11 – Jill Stauffer (Haverford)
  • March 10 – Sina Kramer (Loyola Marymount), “How to Read a City: Toward a Political Epistemology of Gentrification.”​
  • April 7 – David Lay Williams (DePaul) “’Too much abundance in one or a few private men’: Hobbes on Inequality and the Concentration of Wealth”
Oct
17
Thu
Colloquium in Legal, Political, and Social Philosophy: Pop-up Session with Joseph Raz @ NYU Law School - Vanderbilt Hall, 3rd Flr, Faculty Library
Oct 17 @ 4:00 pm – 7:00 pm

Although the Colloquium on Legal, Political, and Social Philosophy is on hiatus this year, it will convene a special “pop-up” session on Thursday, October 17 from 4-7 p.m. in the Faculty Library on the third floor of Vanderbilt Hall. Professor Joseph Raz, who has long been an important member of the Colloquium community, will present a pre-circulated paper on this occasion, which marks the end of many years during which he has taught regularly at Columbia Law School each fall. Professor Raz’s paper will be posted on the Colloquium website in due course.

Positions in Patriarchy: Retooling the Metaphysics of Gender. Robin Dembroff (Yale) @ CUNY Grad Center, rm 5307
Oct 17 @ 4:00 pm – 6:00 pm
Decades of feminist theory have approached the question ‘what is gender?’ with an eye to gender as a system — in particular, the system that creates and sustains patriarchy. Using this approach, feminists have proposed theories of gender focused on the social positions that persons occupy within a patriarchal system. However, these analyses almost uniformly assume a gender binary (men women), and so look for corresponding, binary social positions. In this talk, I defend the importance of position-based metaphysics of gender, but challenge the assumption that positions in patriarchy can be captured in a binary. Rather than throw out the baby with the bath water, I’ll propose an alternative position-based approach. It begins with modeling the key axes of the patriarchal ‘blueprint’, or the shared beliefs, norms, and attitudes at the core of dominant, western gender ideology. I’ll then build a framework for describing the variety of positions that persons can collectively occupy in relation to this blueprint. A central upshot is that metaphysics intended to illuminate and debunk gender as imagined within the western patriarchal system fails to sufficiently achieve this end when it presupposes the same binary framework. The categories men and women, I’ll argue, are not primarily descriptive, but rather, contested tools with the central function of reinforcing or revising social power.

Presented by SWIP-Analytic

Oct
23
Wed
Moving Up Without Losing Your Way. Jennifer Morton on Education @ Brooklyn Public Library Information Commons Lab
Oct 23 @ 7:00 pm – 8:30 pm

Upward mobility through the path of higher education has been an article of faith for generations of working-class, low-income, and immigrant college students. While we know this path usually entails financial sacrifices and hard work, very little attention has been paid to the deep personal compromises such students have to make as they enter worlds vastly different from their own. Measuring the true cost of higher education for those from disadvantaged backgrounds requires that we look at the ethical dilemmas of upward mobility—the broken ties with family and friends, the severed connections with former communities, and the loss of identity—faced by students as they strive to earn a successful place in society. Why are students from disadvantaged backgrounds disproportionately burdened with these costs? And how can institutions of higher education contend with them?

facebook event link


Brooklyn Public Philosophers is a forum for philosophers in the greater Brooklyn area to discuss their work with a general audience, hosted by the Brooklyn Public Library. Its goal is to raise awareness of the best work on philosophical questions of interest to Brooklynites, and to provide a civil space where Brooklynites can reason together about the philosophical questions that matter to them.

10/23 – Philosophy in the Library: Jennifer Morton on Education @ the Brooklyn Public Library’s Information Commons Lab // 7:30-9:00 PM

11/6 – Philosophy in the Library: Asia Ferrin on Mindfulness @ the Brooklyn Public Library’s Information Commons Lab // 7:30-9:00 PM

12/4 – Philosophy in the Library: Sebastian Purcell on Aztec Philosophy @ the Brooklyn Public Library’s Information Commons Lab // 7:30-9:00 PM

Oct
24
Thu
Film screening & discussion “Toxic Reigns of Resentment” @ Klein Conference Room, Room A510
Oct 24 @ 6:00 pm – 8:00 pm

Sjoerd van Tuinen and Jürgen Schaflechner will present their film “Toxic Reigns of Resentment” featuring Wendy Brown, Grayson Hunt, Rahel Jaeggi, Alexander Nehamas, Robert Pfaller, Gyan Prakash, Peter Sloterdijk, and Sjoerd van Tuinen. NSSR philosopher Jay Bernstein will respond after the screening.

After the fall of the Soviet empire and the triumph of global capitalism, modernity appeared to keep its dual promise of liberty and equality. The spreading of human rights and democratic forms of government were intrinsically linked to free flows of global capital and free markets. Supported by technological developments and an ever-increasing digitalization of daily life, the future contained the promise of abundance and recognition for all.

Only a few decades later, however, we witness an oppositional trend: A revival of nationalism paired with xenophobia, an increasing tribalization of politics, a public sphere oscillating between cruelty and sentimentality, and a Left caught up in wounded attachments. Social media, once the promise to give voice to the disempowered, link cognitive capitalism with a culture of trolling and hyper moralization. Algorithms programmed to monetarize outrage feed isolated information bubbles and produce what many call the era of post-truth politics.

How did we enter this toxic climate? Are these developments a response to the ubiquity of neoliberal market structures eroding the basic solidarities in our society? Has the spread of social media limited our ability to soberly deal with conflicting life worlds? And have both the left and the right given in to a form of politics where moralization and cynical mockery outdo collective visions of the future?

Nov
19
Tue
Social and Political Philosophy Workshop @ Lowenstein, Plaza View Room (12th Floor)
Nov 19 @ 5:30 pm – 6:45 pm

Meetings are held on Tuesdays at Fordham’s Lincoln Center campus in Manhattan in the Plaza View Room on the 12th floor of the Lowenstein Building (113 W 60th St).We meet from 5:30 to 6:45 and papers are read in advance. If interested in attending, contact sahaddad@fordham.edu, swhitney@fordham.edu, or jeflynn@fordham.edu.

2019-20

  • September 24 – Rosaura Martínez (UNAM) “Alterability and Writing. Rethinking an Ontology of Dependency”
  • October 15 – Jesús Luzardo (Fordham) “The Wages of the Past: Whiteness, Nostalgia, and Property”
  • November 19 – Verena Erlenbusch-Anderson (Syracuse) “Conceptualizing Terrorism ‘From Below’: Lynching as Racial Terrorism”
  • February 11 – Jill Stauffer (Haverford)
  • March 10 – Sina Kramer (Loyola Marymount), “How to Read a City: Toward a Political Epistemology of Gentrification.”​
  • April 7 – David Lay Williams (DePaul) “’Too much abundance in one or a few private men’: Hobbes on Inequality and the Concentration of Wealth”
Dec
7
Sat
Philosophy of Emotion Workshop @ CUNY Grad Center, rm 5307
Dec 7 all-day

Please R.S.V.P.

The City University of New York, Graduate Center, is hosting its second Emotion Workshop. This semester, we are profiling the work of local scholars and visitors to New York.  Topics relate to mind, social philosophy, epistemology, aesthetics, experimental philosophy, and psychology.     The workshop will be 1 day long.  Participants should not feel obligated to attend every session, but we do ask you to RSVP (this is to make sure everyone is allowed Saturday building access).   If you think there is a chance you will join us for any part of the day, please send your name to Sarah Arnaud, postdoc in the Philosophy Program and co-organizer: sarnaud@gc.cuny.edu

PROGRAM

10:00-10:15 Introduction

10:15-11:00 Jesse Prinz (CUNY, Philosophy), “Are emotions socially constructed?”

11:00-11:15 Break

11:15-12:00 Rodrigo Díaz (Bern, Philosophy), “Folk emotion concepts”

12:00-12:45 Juliette Vazard (NYU / Institut Jean Nicod, Paris / University of Geneva), “Epistemic anxiety”

12:45-2:15 Break (lunch)

2:15-3:00 S. Arnaud & K. Pendoley (CUNY, Philosophy), “Intentionalism and the understanding of emotion experience”

3:00-3:15 Break

3:15-4:00 Jonathan Gilmore (CUNY, Philosophy), “Emotion, absorption, and experiential imagining”

4:00-4:45 Jordan Wylie (CUNY, Psychology), “Investigating the influences of emotion on object recognition”

4:45-6:00 Reception

Feb
4
Tue
Castoriadis and the Permutations of the Social Imaginary. Suzi Adams @ Wolff Conference Room, D1103
Feb 4 @ 4:00 pm – 6:00 pm

This paper considers Cornelius Castoriadis’s articulation of social imaginary significations with an emphasis on their link to the radical imaginary. Castoriadis wrote on social imaginary significations for more than thirty years, and his understanding of them changed significantly during this time, yet this is not reflected in debates on his work. The paper argues that there are three distinct phases in his reflections. The first phase can be dated 1964-1970. This early phase is characterized by Castoriadis’s break from Marx and subsequent settling of accounts with Marxism. Central to Castoriadis’s critique of Marx was the recognition of history (or: the social-historical) as the domain of meaning and unmotivated creation as the work of the radical imaginary. Importantly, Castoriadis also considered the intertwining of the imaginary with the symbolic, on the one hand, and with social doing, on the other. Castoriadis’s approach in this early phase can be considered phenomenological in the broad sense that Merleau-Ponty gave it in the Phenomenology of Perception. The second phase is dated 1970-1975; that is, the period in which Castoriadis wrote the second part of The Imaginary Institution of Society wherein he announced his turn to ontology. This is his most self-contained and systematic articulation of social imaginary significations. Castoriadis extends and develops his notion of magma in relation to social imaginary significations and emphasizes the social imaginary creation of a world ex nihilo as an ontological creation, whilst the radical imaginary is presented as a part of his emergent general ontology of à-être. The third ‘kaleidoscopic’ phase is dated 1976-1997 and may be understood as a period of consolidation and expansion. Although his basic understanding of social imaginary significations did not dramatically alter (although further developments are visible), his thought went in a myriad of different directions and patterns – hence kaleidoscopic — that nonetheless shaped a wider background against which his elucidation of social imaginaries were configured. His reconsideration of the sacred, the ‘ground power’ of institutions, and the development of a poly-regional ontology of the for-itself were key to this changing background. The paper will conclude with a critical engagement with the implications of the changing permutations of the imaginary element for Castoriadis’s thought.

Dr. Suzi Adams is Senior Lecturer in the College of Humanities, Arts, and Social Sciences at Flinders University and permanent External Fellow at the East-Central European Institute for Philosophy, Charles University (Prague). She is a founding co-ordinating editor of the Social Imaginaries refereed journal and book series, and from October-December 2019, was an inaugural Senior Research Fellow at the Humanities Centre for Sustainable Futures at the University of Hamburg. She has published widely in the social imaginaries field, including most recently Social Imaginaries: Critical Interventions (Eds. Suzi Adams and Jeremy Smith), 2019, Rowman and Littlefield International, London. She is currently writing a monograph entitled Castoriadis and the Imaginary Element (forthcoming with Rowman and Littlefield International).

Feb
11
Tue
Social and Political Philosophy Workshop @ Lowenstein, Plaza View Room (12th Floor)
Feb 11 @ 5:30 pm – 6:45 pm

Meetings are held on Tuesdays at Fordham’s Lincoln Center campus in Manhattan in the Plaza View Room on the 12th floor of the Lowenstein Building (113 W 60th St).We meet from 5:30 to 6:45 and papers are read in advance. If interested in attending, contact sahaddad@fordham.edu, swhitney@fordham.edu, or jeflynn@fordham.edu.

2019-20

  • September 24 – Rosaura Martínez (UNAM) “Alterability and Writing. Rethinking an Ontology of Dependency”
  • October 15 – Jesús Luzardo (Fordham) “The Wages of the Past: Whiteness, Nostalgia, and Property”
  • November 19 – Verena Erlenbusch-Anderson (Syracuse) “Conceptualizing Terrorism ‘From Below’: Lynching as Racial Terrorism”
  • February 11 – Jill Stauffer (Haverford)
  • March 10 – Sina Kramer (Loyola Marymount), “How to Read a City: Toward a Political Epistemology of Gentrification.”​
  • April 7 – David Lay Williams (DePaul) “’Too much abundance in one or a few private men’: Hobbes on Inequality and the Concentration of Wealth”
Feb
15
Sat
After the Welfare State: Reconceiving Mutual Aid @ NYU
Feb 15 – Feb 16 all-day

The 2020 Annual Telos-Paul Piccone Institute Conference
Keynote Speaker: Catherine Malabou, Kingston University and University of California, Irvine.

Conference Description

Although the rise of populism has often been interpreted as the atavistic return of racism and nationalism, the underlying sources have more to do with the collapse of the welfare state model in advanced post-industrial countries, which has resulted in the search for new forms of solidarity that could replace welfare state structures. These structures were first developed in the early twentieth century when a new type of nation-state and industrial economy came into being along with the developing capitalist regime of accumulation. Such a regime brought about the destruction of the existing networks of solidarity—based primarily on family, religious community, and workplace ties—thereby leading the state to intervene in different social services, including health, employment, and senior care, as well as in labor policy regarding such issues as the minimum wage, the length of the working day, retirement, and accident insurance. However, these interventions by the state, whether they responded to labor union protests or arose from anti-socialist preemptive actions by conservative forces, have been accompanied by the growing bureaucratization of its practices, which have come to constitute, along with capitalist commodification, one of today’s fundamental sources of inequalities and conflicts.

The shifting line between the private and the public has had ambiguous effects. In the end, state intervention was carried out not in the form of a true democratization but through the imposition of new forms of subordination. The social result with greater globalization and deindustrialization in most of the advanced industrial countries has been a sense of abandonment, as well as a loss of empowerment and autonomy in all segments of the population. At the same time, with the emergence of post-Fordist capitalism in the late twentieth century, this subordination to the state has taken the opposite form—that of a reduction of state intervention and care, based on the idea that the endless expansion of state services cannot serve as a panacea for all problems. As a result, new distortions in the private/public divide recently have appeared. In turn, the private sphere has become increasingly contentious, first, because of growing privatization of previously public services and, second, because gaining access to those services is left to individual initiative.

The feeling that governments are incapable of dealing with social problems has regenerated the awareness that collective self-management is perhaps inevitable, at both micro- and macroscopic levels: from neighborhood collectives up to lending circles, non-profit societies, religious organizations, and solidarity economies. The contemporary interest in structures of mutual aid relates to the fact that we are living in an era that is clearly looking for new models of human flourishing and social development. Not only must we deal with multiple and recurring crises (finance, food, energy, and environment), but there is a growing recognition that today’s normative agenda has to be much more encompassing and holistic, including issues of gender equality, fair trade, environment, and cultural and religious diversity.

A need to reconceptualize the concepts of the “common good” and “collective interest” is developing out of this set of conditions, leading to new definitions of civic sense, responsibility, and autonomy. The need for intermediary structures between the private and public sphere frames the space of intervention for mutual aid as a new form of social coherence.

But the concept of mutual aid has a complex and contradictory history. According to Peter Kropotkin, there is an innate biological evolutionary tendency toward mutualism in all living beings, an immanent social rationality that orients humanity toward a self-regulated political organization and society. Against social Darwinism, Kropotkin argues that species not only compete but also, and mainly, collaborate. Such an evolutionary vision later formed the core of Edward Wilson’s sociobiology, marking the beginning of the altruism/selfishness debates within which the problematic of mutual help has remained enclosed for decades. Libertarianism, for example, presupposes that individuals’ social behavior is grounded in a natural principle of selfishness that should then become the basis of aid. This vision allows for a deterministic idea of the capitalist economy in which Robert Nozick argues for the principle of a “minimal state” grounded on the fact that no distributive justice can come from above. Similarly, Friedrich Hayek argues that the “true” nature of liberalism lies in the doctrine that seeks to reduce to the minimum the power of the state. Democracy is then only the means for collective decision-making or a utilitarian apparatus for safeguarding internal peace and individual freedom. The capitalist free market, in turn, is said to be the only type of social organization that respects the principle of individual liberty.

If the theory of mutual aid can no longer be grounded in an opposition between the two poles of society and the state, but must be reconceptualized in terms of the mediation between both, the modes of its mediation become the key to the implementation of mutual aid practices. Ideas of family, nation, and religion thus take on new potential significance as the forms of mediation between individuals that can create the basis for networks of mutual aid. Are these the key categories that would embed mutual aid in broader affective, ethical, and metaphysical frameworks, or are there alternative possibilities that would establish new types of networks?

This conference seeks to develop new concepts of mutual aid that are not predetermined by conceptions of biological, economic, or political certainties. Key questions include:

  • Why is mutual aid not linked with theories of social contract, and how do we determine its degrees of separation from the state?
  • How can mutual aid be reconceptualized by renewing intellectual traditions?
  • What are the moral implications and requisites of the concept of mutual aid today?
  • What are the privileged domains of application for mutual aid and what are the organizational principles underlying them?
  • Does mutual aid imply a reorganization of the economy, or is it compatible with or even essential to a capitalist organization of economic life?
  • Does the concept of mutual aid offer tools for reimagining socialism in a way that avoids an overreliance on state power?
  • Does mutual aid require a reconstitution of subjectivity that moves it away from the autonomous individual of liberal theory?
  • What are the prospects and problems of religious frameworks, such as Pentecostalism, that function as the basis for mutual aid?
  • Can the rise of populism be understood as part of a search for new networks for mutual aid? Does mutual aid imply the restriction of its networks to limited groups, implying a relationship to political identity?
  • How does the concept of mutual aid relate to state power and the sovereignty of the state?

Abstract Submissions

Please note: Abstracts for this conference will only be accepted from current Telos-Paul Piccone Institute members. In order to become a member, please visit our membership enrollment page. Telos-Paul Piccone Institute memberships are valid until the end of the annual New York City conference.

We invite scholars from all disciplines to submit 250-word abstracts along with a short c.v. to telosnyc2020@telosinstitute.net by September 30, 2019. Please place “The 2020 Telos Conference” in the email’s subject line.

https://philevents.org/event/show/73818