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Efforts to diversify philosophy, at the curricular level, often focus on increasing the content covered in a semester: i.e., making room for more women on the syllabus, making room for more non-Western texts and thinkers, etc. Similarly, efforts to diversify philosophy, at the professional level, often focus on making room for marginalized topics and/or members of under-represented groups at conferences, in anthologies, and among faculty (both in terms of demographics and research specializations). This all serves to create an antagonistic situation where marginalized voices must fight to be heard and those in the discipline must make “tough choices” about where to cede precious resources such as syllabus space, publication credits, and faculty hires. I suggest that part of the antagonism, at least in the case of Asian philosophy, arises because we are trying to fit non-European texts and thinkers into disciplinary structures that are themselves designed to accommodate a Eurocentric model for philosophy. By “disciplinary structures” I mean the philosophical canon and historical narrative as well as departmental course offerings, curricular requirements for majors and minors, classroom pedagogical practices, and academic research methodologies. Truly transformative change must take place at the structural level. In this brief talk, I consider the scope of such changes, in concrete terms, and raise questions about the effects these changes would have on the disciplinary identity of philosophy as we know it today.

With a response from:

Andrew Lambert (College of Staten Island, CUNY)

This essay tries to develop a “black radical Kantianism” – that is, a Kantianism informed by the black experience in modernity. After looking briefly at socialist and feminist appropriations of Kant, I argue that an analogous black radical appropriation should draw on the distinctive social ontology and view of the state associated with the black radical tradition. In ethics, this would mean working with a (color-conscious rather than colorblind) social ontology of white persons and black sub-persons and then asking what respect for oneself and others would require under those circumstances. In political philosophy, it would mean framing the state as a Rassenstaat (a racial state) and then asking what measures of corrective justice would be necessary to bring about the ideal Rechtsstaat.

Response by César Cabezas Gamarra.

Presented by the German Idealism Workshop

Artificial intelligence (AI) promises to automate and scale solutions to perennial accessibility challenges (e.g., generating image descriptions for blind users). However, research shows that AI-bias disproportionately impacts people already marginalized based on their race, gender, or disabilities, raising questions about potential impacts in addition to AI’s promise. In this talk, Cynthia Bennett will overview broad concerns at the intersection of AI, disability, and accessibility. She will then share details about one project in this research space that led to guidance on human and AI-generated image descriptions that account for subjective and potentially sensitive descriptors around race, gender, and disability of people in images.

The COVID-19 pandemic is said to be a once-in-a-century incident, and it brought to us a sense of crisis at various levels. What is a crisis, though? Can any unnerving moment or period be called a crisis, or are there different dimensions of a crisis to which we need to be attentive? Is solidarity possible after experiencing a crisis like Covid-19? Can Buddhism make any contribution to facilitating solidarity? This presentation explores the meaning and nature of a crisis and our responses to it by drawing on modern Korean political thinker Pak Ch’iu’s (1909–1949) analysis of crisis and feminist-Buddhist thinker Kim Iryŏp’s (1896–1971) Buddhist philosophy. By doing so, this presentation considers what social, political, existential, and even religious meaning we can draw from our experience of crises, and what questions these insights present to us.

With responses from Karsten Struhl (John Jay College of Criminal Justice, CUNY)

Presented by THE COLUMBIA SOCIETY FOR COMPARATIVE PHILOSOPHY

RSVP is required for dinner. If you would like to participate in our dinner, a $30 fee is required. Please contact Lucilla at lm3335@columbia.edu for further information.

This talk will develop the idea that racial identities are best understood as formed through large scale historical events, and that this genesis can only be obscured by disavowals of racial categories as conceptually mistaken and inevitably morally pernicious.  In this sense, races are formed not simply as ideas, or ideologies and policies, as many social constructivists about race argue, but as forms of life with associated patterns of subjectivity including, as a wealth of social psychology has shown, presumptive attitudes and behavioral dispositions (Jeffers 2019; Steele 2010; Sullivan 2005). Because they are historical formations, racial identities are thoroughly social, contextual, variegated internally, and dynamic. It is history that will alter them, not merely policy changes.

Yejin Choi is Wissner-Slivka Professor and a MacArthur Fellow at the Paul G. Allen School of Computer Science & Engineering at the University of Washington. She is also a senior director at AI2 overseeing the project Mosaic and a Distinguished Research Fellow at the Institute for Ethics in AI at the University of Oxford. Her research investigates if (and how) AI systems can learn commonsense knowledge and reasoning, if machines can (and should) learn moral reasoning, and various other problems in NLP, AI, and Vision including neuro-symbolic integration, language grounding with vision and interactions, and AI for social good. She is a co-recipient of 2 Test of Time Awards (at ACL 2021 and ICCV 2021), 7 Best/Outstanding Paper Awards (at ACL 2023, NAACL 2022, ICML 2022, NeurIPS 2021, AAAI 2019, and ICCV 2013), the Borg Early Career Award (BECA) in 2018, the inaugural Alexa Prize Challenge in 2017, and IEEE AI’s 10 to Watch in 2016.