A panel discussion of Critical Theories and the Budapest School, edited by Jonathan Pickle and John Rundell.
Moderator:Dimitri Nikulin
Panelists: Andrew Arato, Richard J. Bernstein, Jonathan Pickle, and Agnes Heller
Presented by The New School for Social Research.
SWIP-Analytic Fall 2018 Events
Thursday, September 20, 4:00pm-6:00pm
CUNY Graduate Center, Room 9205
Meghan Sullivan (Notre Dame), “Temporal Discounting in Psychology and Philosophy: Four Proposals for Mutual Research Aid”
Thursday, October 18, 4:00pm-6:00pm
Location TBA
Amie Thomasson (Dartmouth), Title TBA
Thursday, November 8, 4:00pm-6:00pm
Location TBA
Jessica Wilson (Toronto), Title TBA
More details will be added as they become available. Click here to download the flyer as a PDF.
On the face of it, we live in a world rife with materially composed objects. But what is it exactly for some (smaller, spatiotemporally located) objects to materially compose, or ‘make up’, another? Intuitively, this has something to do with causal interactions among the parts, but causal accounts of composition have been surprisingly rare, due to their seeming to face pressing difficulties associated with extensional inadequacy, vague existence, and causal overdetermination. Here I motivate, present, and defend a causal account of composition, highlighting along the way its advantages over accounts based in classical mereology.
SWIP-Analytic Fall 2018 Events
Thursday, September 20, 4:00pm-6:00pm
CUNY Graduate Center, Room 9205
Meghan Sullivan (Notre Dame), “Temporal Discounting in Psychology and Philosophy: Four Proposals for Mutual Research Aid”
Thursday, October 18, 4:00pm-6:00pm
Location TBA
Amie Thomasson (Dartmouth), Title TBA
Thursday, November 8, 4:00pm-6:00pm
Location TBA
Jessica Wilson (Toronto), Title TBA
More details will be added as they become available. Click here to download the flyer as a PDF.
Deutsches Haus at NYU and the Telos-Paul Piccone Institute will jointly present the conference “Political Theology Today as Critical Theory of the Contemporary: Reason, Religion, Humanism,” to be held at Deutsches Haus at NYU, from February 15-17. Reverend Eugene F. Rivers III will deliver one of the keynote speeches. For a detailed conference schedule, please click here.
Across the globe the liberal logic of capitalism and technocracy has seemingly triumphed, and with it a culture of secularism, now the dominant ideology of the liberal establishment that prefers progress to tradition, an individualized identity to a sense of shared belonging, and free choice to common purpose. As much as this regime has produced wealth, it has also generated inequality and dissatisfaction. The populist insurgency that is sweeping the West is in large part a repudiation of this secular politics, opening the space for a post-liberal political theology. A resurgence of religion is underway that marks the failure of the secularization thesis and the need for alternative cultural resources, beyond positivism, to understand the place of humanity within the cosmos. Is this our new “Great Awakening”?
Amid the crisis of rationalism, critical theorists such as Jürgen Habermas have sought to rescue the project of a reasonable humanism from the twin threats of religious fundamentalism and secular naturalism. Yet Habermas’s conception of postsecularity remains residually secularist because he does not permit faith to make any substantive or critical contribution to public discussion that could undermine the primacy of formal, procedural reason. In response Pope Emeritus Benedict invoked Adorno and Horkheimer’s dialectic of enlightenment because the slogan “reason alone” leads to the dissolution of reason—to the conclusion that only will and power have any reality. The only way to avoid this outcome is to recall—so Benedict’s argument in his much-commented but poorly understood 2006 Regensburg address—that the West’s commitment to humanist reason is grounded in the classical and Christian idea that human rationality participates in the infinite reason of transcendence. Otherwise the rational is but the illusion of our own and of nature’s will to power.
The 2019 Telos Conference will discuss the role of political theology as critical theory of the contemporary: the reappearance of faith in civic life. The focus will not be on intellectual history but rather on how faith is reshaping politics and culture today.
Please note: Sessions taking place at Deutsches Haus at NYU will be open to the general public. Attendance for break-out sessions will be limited to conference participants who have registered with the Telos-Paul Piccone Institute only. Events at Deutsches Haus are free and open to the public. If you would like to attend this event, please send an email to deutscheshaus.rsvp@nyu.edu. As space at Deutsches Haus is limited, please arrive ten minutes prior to the event to ensure you get a good seat. Thank you!
Join us for a conversation with Robin Wall Kimmerer as she helps us rethink, reimagine and, renarrate our relationship to the sacred and the natural world. Can the objective, data-driven approach of science be enriched by non-anthropocentric spiritual worldviews? As a botanist and a member of the Citizen Potawatomi Nation, Dr. Kimmerer draws on both indigenous wisdom and scientific knowledge to enrich and animate our understanding of the natural world. This expansive way of seeing and relating to creation privileges regeneration and reciprocity, and offers novel solutions for ecological restoration and climate change resilience.
Dr. Kimmerer will be joined in conversation with Union faculty member John Thatamanil, and Geraldine Ann Patrick Encina, Scholar in Residence for Union’s Center for Earth Ethics.
RSVP Here
About Robin Wall Kimmerer:
Dr. Kimmerer is a mother, plant ecologist, writer and SUNY Distinguished Teaching Professor at the SUNY College of Environmental Science and Forestry in Syracuse, New York. She serves as the founding Director of the Center for Native Peoples and the Environment whose mission is to create programs which draw on the wisdom of both indigenous and scientific knowledge for our shared goals of sustainability. Her research interests include the role of traditional ecological knowledge in ecological restoration and the ecology of mosses. In collaboration with tribal partners, she and her students have an active research program in the ecology and restoration of plants of cultural significance to Native people. Read More.
About The Insight Project:
The Insight Project is a new multi-year program series that explores modern conceptions of theology and spirituality through a diverse array of thought-provoking lectures, screenings, performances, and on-stage conversations. Click HERE to learn more.
About this Event
Wednesday, September 11, 2019 6:15 – 8:45 pm at Columbia University
With Professor Amy Allen and Bernard E. Harcourt
Readings include:
Foucault, Michel. “Nietzsche, Genealogy, History.” In The Foucault Reader, ed. Paul Rabinow, 76-100. New York, Pantheon Books, 1984.
_____. “Nietzsche, Freud, Marx.” In The Essential Works of Michel Foucault: Power, ed. James D. Faubion, trans. Robert Hurley et al., 277-278. New York: New Press, 2000.
Harcourt, Bernard E., “The Illusion of Influence: On Foucault, Nietzsche, and a Fundamental Misunderstanding” (May 24, 2019). Columbia Public Law Research Paper No. 14-627 (2019). Available at SSRN: https://ssrn.com/abstract=3393827
These events are free and open to the public. Please RSVP.
The syllabus is available here.
About this Event
Wednesday, September 25, 2019 6:15-8:45 pm at Columbia University
Professor Axel Honneth and Bernard E. Harcourt discussing the early Frankfurt School, specifically Max Horkheimer’s 1937 essay, “Traditional and Critical Theory,” and Theodor Adorno’s 1931 essay, “The Actuality of Philosophy.”
This event is co-sponsored by the Columbia Maison Française.
Readings include:
Horkheimer, Max. “Traditional and Critical Theory, in Horkheimer, Max. Critical Theory: Selected Essays. New York: Continuum, 1992.
Adorno, Theodor W. “The Actuality of Philosophy.” Telos 1997, no. 31 (1997): 120-133.
These events are free and open to the public. Please RSVP.
The syllabus is available here.
In Plato’s Republic, Socrates argues that justice is good not only for its consequences but also in and of itself. Challenged by Glaucon and Adeimantus, who suggest that all human interactions are inherently competitive and that being unjust could help you get the better in these conflicts, Socrates establishes that justice is good because it is harmony in the city and in the soul. If justice is a kind of health of the soul, then surely it is better to be just than unjust. This claim might ameliorate the concerns of Glaucon and Adeimantus, but I will argue that Plato does more than address the vision of justice brought forth by Socrates’ interlocutors. Particularly through the contrasts among the different kinds of lives that are either described or depicted in the Republic, Plato points his readers toward a conception of justice that reveals it as the ground of mutuality, reciprocity, dialogue and friendship. In fact, the Republic reveals justice to be necessary to the philosophical life and, hence, to the best kind of life.
There is a broad consensus that Aristotle introduced the concept of matter in order to develop a consistent account of substantial change. However, it is disputed which role matter fulfills in substantial change. According to the traditional interpretation, matter persists while taking on or losing a substantial form. According to a rival interpretation, matter does not persist in substantial change; instead, it is an entity from which a new substance can emerge and which ceases to exist in this process. In my view, both interpretations are problematic in the light of Aristotle’s broader ontological project and are at odds with the way Aristotle describes the substantial generation of living beings. On the basis of Aristotle’s biological theory, I will suggest that Aristotelian matter is a continuant in substantial generation, but does not satisfy the common criteria for persistence that apply to individual substances.
Anna Schriefl
Anna Schriefl is Wissenschaftliche Mitarbeiterin (assistant professor) at the University of Bonn, and currently a visiting scholar at the New School. She has published a book about Plato’s criticism of money and wealth, and most recently an introduction into Stoicism (both in German).
Reading and discussing The Human Condition by Hannah Arendt