- This Saturday, November 16th from 10:00 AM to 2:00 PM, we have an Ask a Philosopher booth at the Brooklyn Museum.
- Next Saturday, November 23rd from 8:00 PM to 10:00 PM or so, we’re doing the Ask a Philosopher thing at Same Same But Different: This Year’s Harvest, a concert/meditation/house party in Bed Stuy.
- The last Philosophy in the Library talk of 2019 is coming up on December 4th at 7:00 PM! Sebastian Purcell is talking about “Good Habits Aren’t Enough: The Aztec Conception of Shared Agency!” If you’re into indigenous philosophy, the history of philosophy, virtue ethics, or collective action, you should enjoy it. More info soon!
- This Saturday, November 16th from 10:00 AM to 2:00 PM, we have an Ask a Philosopher booth at the Brooklyn Museum.
- Next Saturday, November 23rd from 8:00 PM to 10:00 PM or so, we’re doing the Ask a Philosopher thing at Same Same But Different: This Year’s Harvest, a concert/meditation/house party in Bed Stuy.
- The last Philosophy in the Library talk of 2019 is coming up on December 4th at 7:00 PM! Sebastian Purcell is talking about “Good Habits Aren’t Enough: The Aztec Conception of Shared Agency!” If you’re into indigenous philosophy, the history of philosophy, virtue ethics, or collective action, you should enjoy it. More info soon!
NEW SCHOOL FOR SOCIAL RESEARCH PHILOSOPHY GRADUATE CONFERENCE
Keynote Speakers: Cary Wolfe (Rice) and Lori Gruen (Wesleyan)
This conference seeks to explore the relationship between animals and their environs, as well as the philosophical traditions that speak to these complex notions. We invite participants to question if and how philosophy’s treatment of animals and their environs can help us make sense of our current ecological situation. How have considerations of habitat, dominion, and domesticity determined the (ethical, ontological, rhetorical) status of animals? Conversely, how have presuppositions about “the animal” informed what environs are proper to “man”? What would it mean for an animal to be “at home” in the current world? Can philosophical approaches to animals be more than an instrumentalizing procedure? How will climate change alter not only the vitality of a species but the very grounds from which it lays claim to a home?
We welcome paper submissions of no more than 2500 words, that are prepared for a blind review, and suitable for a 15-20 minute long presentation.
Email your submission (in PDF format) to tns.animalhouse@gmail.com with “Animalhouse Submission” in the subject line. In your email, please include the following details: (a) author’s name; (b) paper title; (c) institutional affiliation; (d) contact information; and (e) abstract of no more than 250 words. Please do not include your name on the paper you are submitting. The deadline for submissions is December 31, 2019. Accepted speakers will be notified by February 1, 2020.
Questions can be directed to Aaron Neber at tns.animalhouse@gmail.com.
For updated program information and full CFP, see: https://animalhouse2020.weebly.com/
https://philevents.org/event/show/77650
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.
If you’re interested in finding out more, or if you’d like to give a talk, please e-mail Ian Olasov at his first and last name at gmail.com.
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.
A conference hosted by the Motherhood and Technology Working Group at the Center for the Study of Social Difference on the theme of “Conception and Its Discontents.”
Medical technologies have radically transformed the biological and social experience of motherhood. Advances in genomic and reproductive care, the circulation of novel kinship structures, the entrenchment of existing global networks of power and privilege, and the politics of contested bodily sites mark this emerging constellation.
Technological advancements have in particular impacted not just the understanding of conception, but the very process by which a human embryo is created, implanted, and matured. Egg freezing, embryo storage, IVF, and surrogacy afford women new freedoms in choosing when and how to become mothers, while also raising troubling questions about the pressures of capitalism and the extension of worklife, as well as the global inequalities present in the experience of motherhood. In addition, technologies have arisen allowing for unprecedented control over not just who becomes a mother, but what kind of embryo is allowed to be implanted and to grow. Technologies such as CRISPR and NIPT have re-introduced the question of eugenics, radically shifting the very epistemology of motherhood and what it means to be “expecting.” And contemporary abortion debates draw on technology in order to make arguments both for and against access, with imaging technologies being instrumentalized in the building of a sympathetic case for the unborn, and the very notion of a “heartbeat bill” reliant on the misreading of technologies for measuring fetal activity.
While these problems are urgent today, questions of conception and technology are by no means recent developments. The 18th century saw a flourishing of philosophical and scientific theories regarding the start of human life and its formation within the womb. Such theories relied on modern technologies, such as autopsy, to atomize and visualize the body. In the 19th and 20th centuries, eugenic medical science produced theories of reproductive difference between differing racial and social groups, leading to forced sterilization laws in both the US and in Germany. This long history of racializing the rhetoric of fertility and motherhood continues to influence political debates on immigration and demographic changes in the present.
Full conference details and schedule to come.
Please email disability@columbia.edu to request disability accommodations. Advance notice is necessary to arrange for some accessibility needs
This talk reads contemporary debates about structural racism and US history from the perspective of philosophical questions about identity and difference. While many people have argued that America needs to come to terms with or “work through” the racism in its history that has shaped and continues to shape its present structures, it remains difficult to explain what connects this past and the present. Are we talking about one racism with many different past and present forms? Or are there multiple racisms that only share some similar features? In this talk, I draw attention to how these divisions play out particularly in contemporary Black Studies and argue that the philosophy of Gilles Deleuze can offer us resources for thinking about these questions through his discussions of repetition. I argue that understanding our conversations about structural racism and history as conversations about a racism that repeats, can help us to better understand why racism seems to reappear, how to think its disparate forms together, and what presuppositions operate in many attempts to “work through” the past.
Bio: Eyo Ewara is Assistant Professor of Philosophy at Loyola University Chicago. His teaching and research explores the relationships between 20th Century Continental Philosophy, Critical Philosophy of Race, and Queer Theory. His work has appeared in Theory and Event, Puncta, Philosophy Today, Critical Philosophy of Race, Political Theology, and other venues. His current research project is particularly interested in engaging work in Continental Philosophy, Queer Theory, and Black Studies to address questions of identity and difference amongst concepts of race, forms of racism, and forms of anti-racism. How can we better account for the relations between at times radically disparate concepts, structures, and practices such that they can all specifically and recognizably be called racial? What might our account of these relations say about our ability to address racism’s harms?
What does it mean to be, appear, and act in public? These questions are rarely asked when it comes to the often-diagnosed “structural transformation” (Habermas) of the public sphere. Yet people have a wide variety of “public experiences” every day: from the simple experience of leaving the house and moving on the street to highly networked and technologically mediated public communication and concerted action. In the project I would like to present in its outlines, I try to shed light on the quality and structure of such “public experiences” using a phenomenological approach. In this way, I want to reclaim public space as an experiential space and argue that experiences matter for the constitution of different kinds of public spheres and public spaces.
How, for example, do phenomena like visibility, attention, relevance, reality, trust, or their opposites emerge in public contexts? And how can our individual and collective experiences of the public retain its high democratic ideals while facing the constant threat of superficial entertainment and self-commercialization? In contrast to theories that view the public sphere primarily as a system of information, coordination, or discourse, a phenomenological approach aims to reveal the ways in which experiences constitute spaces of meaning. Such a disclosure of the world-building function of experience is crucial if we are to understand how people can relate to their public existence and a public world, how they can integrate into it or fall away from it, gain or lose trust, and how a shared world is either built or destroyed.
Bio:
Sophie Loidolt is Professor of philosophy and Chair of Practical Philosophy at the Technical University of Darmstadt, Germany. She is a recurrent visiting professor at Center for Subjectivity Research in Copenhagen and the president of the German Society for Phenomenological Research. Most of her education took place at the University of Vienna. Research stays brought her to the Husserl-Archives in Leuven, St. Denis University in Paris, and the New School of Social Research in New York.
Her work centers on issues in the fields of phenomenology, political and legal philosophy, and ethics, as well as transcendental philosophy and philosophy of mind. Her book Phenomenology of Plurality. Hannah Arendt on Political Intersubjectivity (Routledge 2017) won the Edward Goodwin Ballard Book Prize in 2018. Other books include: Anspruch und Rechtfertigung. Eine Theorie des rechtlichen Denkens im Anschluss an die Phänomenologie Edmund Husserls (Springer 2009), Einführung in die Rechtsphänomenologie (Mohr Siebeck 2010; Japanese translation will appear in 2024).
Comparative philosophy is gaining traction in professional academic philosophy, with specialist journals, organizations, books, and public campaigns. These inroads have been made in canonical areas of philosophy, including epistemology, metaphysics, logic, and value theory. Yet comparative philosophy still plays little role in practical applied ethics, an interdisciplinary research area in which work with practice and policy implications are dominated by the anglophone world. In this article, I explain why comparative work might be especially difficult in this type of applied ethics, and I suggest how comparative philosophers might overcome these challenges to connect their theoretical work with contemporary practical issues.
With responses from Wenqing Zhao (CUNY Baruch)
NOTE ON ENTRY FOR NON-COLUMBIA GUESTS: The door to Philosophy Hall will only open with a Columbia University ID card. If you do not have this card please arrive early where someone will be standing outside until the meeting begins. If you arrive late, you can ask someone walking nearby to let you in or contact Cole at cf2798@columbia.edu. Please only contact Cole as a final resource so as not to interrupt the talk.
RSVP IS REQUIRED FOR DINNER:. Dinner will take place at a nearby restaurant. Please contact Cole at cf2798@columbia.edu for further information. RSVPs are limited.
Comparative Philosophy Seminar:
- January 19 – Alex Watson (Ashoka University)
- February 2 – Davey Tomlinson (Villanova University)
- April 5 – Laura Specker (Fordham University)
- May 3 – Daniel Stephens (University at Buffalo)
The 6th ELSI Congress welcomes all with an interest in the ethical, legal, and social implications (ELSI) of genetics and genomics. Researchers, scholars, practitioners, trainees, policymakers, journalists, and the general public are invited to share and explore the latest ELSI research at ELSIcon2024.