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It is commonly claimed that mind-body dualism is entirely foreign to China—or “the East” more generally. This talk will explore how engaging with the cognitive sciences and digital humanities undermines claims such as this, and more broadly can help us to do our work as scholars of comparative philosophy. Embracing an embodied view of human cognition gets us beyond strong social constructivism and its accompanying cultural essentialism. In addition, new tools from the science and digital humanities can, in combination with traditional archaeological and textual evidence, allow us to more accurately and rigorously assess claims about the philosophical and religious historical record. Specifically, I will focus on novel large-scale textual analysis techniques, online databases for sharing scholarly knowledge, and work in contemporary evolutionary anthropology and cognitive science relevant to the mind-body issue. I will conclude by considering how early Chinese views of mind-body relations do, in fact, differ from some modern Western conceptions, and how taking a more reasonable view of cultural differences can allow us to genuinely learn from other cultures.

With a response from:

Paul Goldin (University of Pennsylvania)

John Dewey, in his resistance to foundational individualism, declares that individual autonomy so conceived is a fiction; for Dewey, it is association that is a fact. In his own language: “There is no sense in asking how individuals come to be associated. They exist and operate in association.” In a way that resonates with Confucian role ethics, the revolutionary Dewey particularizes the fact of associated living and valorizes it by developing a vision of the habitude of unique, defused, relationally-constituted human beings. That is, he develops a distinctive, if not idiosyncratic language of habits and “individuality” to describe the various modalities of association that enable human beings to add value to their activities and to transform mere relations into a communicating community.

In Confucian role ethics, Dewey’s contention that association is a fact is restated in a different vocabulary by appealing to specific roles rather than unique habitudes for stipulating the specific forms that association takes within lives lived in family and community—that is, the various roles we live as sons and teachers, grandmothers and neighbors. For Confucianism, not only are these roles descriptive of our associations, they are also prescriptive in the sense that roles in family and community are themselves normative, guiding us in the direction of appropriate conduct. Whereas for both Confucianism and Dewey, mere association is a given, flourishing families and communities are what we are able to make of our facticity as the highest human achievement.

Professor Barbara Gail Montero is the director of (and a performer in) the upcoming multimedia, interdisciplinary event Curved Spacetimes: Where Friedrich Nietzsche Meets Virginia Woolf. Prof. Nickolas Pappas will also perform (reading spoken word as Friedrich Nietzsche), and Prof. Jonathan Gilmore is a member of the team that brought the project to fruition.

According to the American Society for Aesthetics (who partially funded this project with a $7,000 grant), Curved Spacetimes is “multisensory event focused on the Physics, Aesthetics, and Metaphysics of Time. . . .[T]he evening will commence with a Nietzsche-Woolf-curved-spacetime-inspired reception that will allow you to test your knowledge of our central figures. Following the reception, you will experience Nietzsche, Woolf and curved spacetime coming to life on the stage (through dance, live music and the spoken word), and then listen to a panel discussion that will take you more deeply into the ideas guiding the performance.”

When: Sunday, March 17, 2019: 6-9 pm

Where: The Tank, 312 W. 36th St. 1st floor, New York  City.

Schedule of Events

• 6 PM: Pre-performance catered reception—pass the Woolf/Nietzsche pre-test for a free drink!
• 7 PM: Performance
• 8 PM: Panel discussion on the physics, aesthetics, and metaphysics of time

Choreography: Logos Dance Collective (Barbara Gail Montero, Theresa Duhon, Patra Jongjitirat, and Gregory Kollarus)

Performers: Elise Crull, Theresa Duhon, Maxine Flasher-Duzgunes, Patra Jongjitirat, Gregory Kollarus, Barbara Gail Montero, and Nickolas Pappas

Music: Selections from Bach’s Cello Suites, performed live by cellist Ivan Luza

Text: excerpts from Thus Spoke Zarathustra, The Gay Science, Mrs. Dalloway, and The Diary of Virginia Woolf

Panelists for the after-performance discussion:

• Jeff Friedman, Associate Professor of Dance Rutgers University
• Kathleen Higgins, Professor of Philosophy, University of Texas at Austin
• Timothy Maudlin, Professor of Philosophy, New York University
• Heather Whitney, JD, Harvard Law School & PhD Candidate, New York University

Moderator: Rebecca Ariel Porte, Writer and member of the Core Faculty at the Brooklyn Institute for Social Research.

Free tickets for students in philosophy, literature, dance and physics are supported by the ASA grant and are available from bmontero@gc.cuny.edu

For all others, tickets are on sale now on-line at The Tank

Project Team:

• Barbara Gail Montero (Project Director), Professor of Philosophy, CUNY and Founder and member of the Logos Dance Collective
• Jonathan Gilmore, Professor of Philosophy, CUNY
• Maxine Flasher-Duzgunes, BFA student in Dance at NYU’s Tisch School of the Arts and member of the Logos Dance Collective
• Cliff Mak, Assistant Professor of English, Queens College, CUNY

Since Confucianism is an intergenerational phenomenon, it should have unique insights into ethical issues surrounding our obligations to future generations. In the first part of this discussion, I examine two contemporary Confucian perspectives on intergenerational ethics. Proponents of Confucian Role Ethics have developed an interpretation of xiao 孝 as “intergenerational reverence” that binds the community together over time by reference to shared cultural models and evolving ethical values. The Chinese thinker Jiang Qing in turn argues for a political constitution in which the state depends not just on the will of presently existing citizens, but also serves to preserve and transmit the values of the past for the sake of future generations. While both interpretations share in common a critique of Western individualism and rights-based ethical framework, Jiang’s account of Confucian intergenerationality rests on the authority of tradition, whereas Confucian Role Ethics prioritizes the uniqueness of the situation at hand. In the second half of the discussion, I develop an alternative Confucian approach that is aligned with virtue ethics. On this view, our present virtue is the point of departure for understanding our relations with the past and future. I examine passages in early Confucian texts that suggest a notion of intergenerational virtue, which brings together various dispositions to see our own flourishing as linked with both past and future generations.

With a response from:

Susan Blake (Bard College)

The New York City Wittgenstein Workshop has the following workshops scheduled for this semester and more planned workshops to be announced soon.

All workshops are on Fridays from 4 to 6 pm in room D1106.

2/22 — Zed Adams (the New School) — History of the digital/analogue distinction in philosophy
4/19 — Nickolas Pappas (CUNY) — “Plato on the Opposite of Philosophy”
4/26 — Larry Jackson
5/03 — Nuno Venturinha (Nova University of Lisbon) — “Autobiographical Writing, Self-knowledge, and the Religious Point of View.”
5/10 —  Pierre-Jean Renaudi (Lyon)