There are two approaches to life. The first one, which we are identifying with Sir Karl Popper, is to think before we act and to let our hypotheses die in our stead when the overall outcome is likely to be negative. We act now for a better future, and we think now which action will bring the best future. Both decision theory and backward induction are technical versions of this train of thought. The second approach, which we will identify with the Buddha, is to live in the present and not allow the future to pull us away from living in the ever present Now. The Buddha’s approach is echoed in many others who came after him, Jelaluddin Rumi, Kahlil Gibran, and even perhaps Jesus. It occurs in many contemporary teachers like Eckhart Tolle and Thich Nhat Hanh. We may call Popper’s approach “futurism” and the Buddha’s approach “presentism.”
In this talk, we will discuss various aspects of the discourse on presentism and futurism. The purpose is to contrast one with the other. We will not attempt to side with one against the other, and instead leave it as a future project to find a prescriptive action-guiding choice between the two. We merely conjecture that a better optimal choice between these two positions may be somewhere in between. (This is joint work with Jongjin Kim.)
A number of philosophers working on Buddhist traditions have recently explored similarities between the cultivated experience of not-self, and the clinical experience of depersonalization. In this talk, I will offer some reflections on this theme. But my primary aim will be to push a similar kind of exploratory project one step further. Drawing on tools from cognitive and computational neuroscience, as well as insights from Yogācāra Buddhist philosophy, I will explore some of the most significant similarities and differences between anomalous experiences evoked by meditation, and anomalous experiences that are commonly labeled as hallucinations. I will then argue that understanding how such experiences are produced offers a powerful framework for thinking about the socially and historically situated nature of everyday experience.
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.
The theme of our conference, “Thinking and Living the Good Life,” asks participants to think upon what it means to live well in contemporary society, how we can know the right or best way to live, and the role of thought in the enterprise of human life. Evocative of ancient theories of virtue, the theme of the good life also bears on prominent areas of discussion in contemporary political philosophy, epistemology, and metaphysics. Papers topics may include, but are not limited to: the relationship between political structures and the shared goal of realizing a common good; the complexities that arise in trying to achieve knowledge of the good; and the nature of the good in and of itself. Our conference aims to bring together graduate students that work in different areas in order to think through this singular theme of the good life and to search for commonalities and intersections amongst a broad array of approaches.
Abstracts of no more than 300 words should be submitted to fordhamredstarline@gmail.com by December 20, 2018. Authors of selected papers will be notified by January 10, 2019.
Keynote speakers:
Organisers:
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)
In ethics, in epistemology, in philosophy of mind and even (Searlean protestations notwithstanding) in ontology interest has steadily been growing in the idea that intersubjectivity is a central concept for understanding various aspects of our world. Similarly, the concept of interpretation has come to attention in a new light as a key means by which the interactions between subjectivities is mediated. This line of research raises a number of philosophical questions:
– What is intersubjectivity? Can it be given ‘a clear explanation’? In what relation does it stand to objectivity? In what relation does it stand to the first-person and second-person perspectives?
– What is interpretation? What is it to interpret another person’s behaviour as that of a genuine subject of experience? Is this notion of interpretation the same as that which we employ when speaking of interpreting language, rules, art, or data?
– Does intersubjectivity require interpretation? Must we rely on interpretive practices in order to make sense of others as subjects? If so, what implications might this have for the concept of intersubjectivity, and those practices and entities that might depend upon it?
– Does interpretation require intersubjectivity? Is there a sense of interpretation for which one cannot genuinely interpret something without taking it to be the result of intentional action on the part of a subject, produced for other subjects? And if so, what implications might that have for our understanding of interpretive practices?
– How do these questions connect with issues in areas of philosophy such as epistemology, aesthetics, phenomenology, philosophy of mind, social philosophy, ethics, metaphysics, political theory?
The keynote speaker will be Jay Garfield, who will deliver a talk on “The Second Person: Reflexivity and Reflection”.
We are pleased to invite abstracts sufficiently in the spirit of the project theme of no more than 1,000 words. Abstracts should:
– Outline the paper’s principal argument(s).
– Give a good sense of the paper’s philosophical contribution(s).
– Be anonymized.
The deadline for abstracts is January 19th, 2019. Abstracts should be e-mailed to 2019cunygradconference@gmail.com. Please include with your submission a cover page that includes your name, affiliated institution, contact information, and title of paper.
We will accept submissions from any area of philosophy, and from any philosophical tradition. We strongly encourage participants from groups whose voices are disproportionately excluded from philosophical discourse to submit abstracts.
The graduate students and faculty of the Columbia and NYU Philosophy Departments invite graduate submissions in any area of philosophy for a conference to be held on Saturday, April 13th, 2019 at New York University.
Submission Guidelines
Please send submission as attachments in .doc or .pdf format to columbianyu.philgradconference@gmail.com by February 3rd, 2018 (Notification by February 17th, 2019).
Papers must meet the following requirements:
- All papers must be between 3,000 and 5,000 words in length, suitable for a presentation of 30-40 minutes to a general philosophical audience.
- Submit papers with a separate cover sheet in .doc or .pdf format that includes the following information: name, home institution, contact details, area of paper (e.g. metaphysics, meta-ethics, philosophy of mind, etc.) and an abstract of no longer than 300 words.
- Papers must be submitted by email in blind-review format.
The philosophical traditions of India offer contemporary researchers an unparalleled and mostly untapped resource for fresh thinking about attention, its relations to mind and world. From Nyāya manas-theory to the extensive Buddhist theories about attention’s relationship with consciousness, and from precise taxonomies of the varieties of attention to discussions about the norms governing attention, epistemic, moral, and practical, the wealth and sophistication of Indian analysis is astounding. Our workshop will look at the ways in which Indian, including Buddhist, philosophical theory can enrich contemporary discussion, and there will be presentations by a world-class panel of speakers.
We hope too that this workshop will serve as a catalyst to Indian philosophical studies in the New York area. The workshop is open to everyone, free and without registration, and the program is here.
April 25, 2019|DAY 1
8:45 am – 9:00 am
Coffee & Welcome (Jonardon Ganeri NYU)
9:00 am – 10:45 am
Panel 1. Attending to Oneself
Chair: Nic Bommarito (Buffalo)
9:00 am – 9:50 am
Sharon Street (NYU, via video conferencing)
“On Recognizing Oneself in Others: A Meditation-Based Response to Mackie’s Argument from Queerness”
9:55 am – 10:45 am
Muhammad Faruque (Fordham)
“Attending to Oneself: Muḥammad Iqbāl and his Indian Contemporaries”
10:45 am – 11:00 am
Morning Break
11:00 am – 12:45 pm
Panel 2. Attention and Affect
Chair: Joerg Tuske (Salisbury)
11:00 am – 11:50am
Evan Thompson (British Columbia)
“Affect Biased Attention and Concept Formation”
11:55 am – 12:45 pm
Sonam Kachru (Virginia)
“Attention and Affect: A View from Indian Buddhist Philosophy”
12:45 pm – 2:00 pm
Lunch Break
2:00 pm – 3:45 pm
Panel 3. Decision and Exclusion
Chair: Emily McRae (New Mexico)
2:00 pm – 2:50 pm
Arindam Chakrabarti (Stonybrook)
“Deciding to Attend and the Problem of Disjunctive Attention”
2:55 pm – 3:45 pm
Catherine Prueitt (George Mason)
“At the Limits of Pain: Attention, Exclusion, and Self-Knowledge in Pratyabhijñā Śaivism.”
3:45 pm – 4:00 pm
Afternoon Break
4:00 pm – 5:45 pm
Panel 4. The Ethics of Attention
Chair: Eyal Aviv (George Washington)
4:00 pm – 4:50 pm
Curie Virag (Edinburgh)
“Attention as Cognitive Resonance”
4:55 pm – 5:45 pm
Shalini Sinha (Reading)
“The Ethics of Attention in Śāntideva and Simone Weil”
April 26, 2019|DAY 2
10:15 am – 10:30 am
Coffee
10:30 am – 12:15 pm
Panel 5. Self-Awareness and Attention
Chair: Payal Doctor (LaGuardia)
10:30 am – 11:20 am
Amit Chaturvedi (Hong Kong)
“Phenomenal Priority and Reflexive Self-Awareness: Watzl meets Yogācāra”
11:25 am – 12:15 pm
Nilanjan Das (University College London)
“Śrīharṣa on Self-knowledge and the Inner Sense”
12:15 pm – 1:30 pm
Lunch Break
1:30 pm – 3:15 pm
Panel 6. Mindfulness and Justification
Chair: Bryce Huebner (Georgetown)
1:30 pm – 2:20 pm
Georges Dreyfus (Williams)
“But What is Mindfulness? A Phenomenological Approach”
2:25 pm – 3:15 pm
Anand Vaidya (San Jose)
“Attention and Justification”
3:15 pm – 3:30 pm
Afternoon Break
3:30 pm – 5:15 pm
Panel 7. The Wandering Self
Chair: Adriana Renero (NYU)
3:30 pm – 4:20 pm
Carolyn Jennings (UC Merced)
“From Attention to Self”
4:25 pm – 5:15 pm
Zac Irving (Virginia)
“Harnessing the Wandering Mind”
The Department of Politics at The New School for Social Research is sponsoring its 8th Annual graduate student conference on the concept, history, practices and implications of radical democracy.
This year, we invite abstracts and panel proposals that deal with the questions of feminist and radical democratic theory.
The last couple of years gave rise to new democratic movements. This new stage of grassroots democratic protests in countries such as US, Brazil, Argentina, Spain or Poland has been centered around feminist issues including sexual harassment, abortion law, domestic violence, and gender inequality. The Women’s March against Trump and International Women’s Strike present only two examples of the recent and global feminist wave. Why does the current wave of political mobilization in the US, Argentina, or Brazil have a feminist face? How does it differ from earlier democratic movements, including the movements of Occupy Wall Street and Black Lives Matter? What distinguishes this new wave from other feminist struggles from the past? Finally, what issues, reactions, and obstacles do contemporary feminists face in various places around the world? Our conference aims to address this set of questions.
We welcome papers that engage with the concept of feminism and its meaning, discuss the role of feminist and gender issues within the democratic tradition, as well as elaborate on the history of feminist politics. We particularly invite papers that propose a critical analysis of contemporary feminisms, elucidating their issues, dangers, and political potential.
Proposals should not be limited to this list, on the contrary, we encourage interdisciplinary papers and panels utilizing or critiquing the concepts of feminism and radical democracy from the point of view of post- anti- or de-colonialism, queer theory, indigenous studies, disability studies, or critical race theory
Please submit your paper or panel abstracts by March 8, 2019, to radicaldemocracy@newschool.edu.
http://www.radicaldemocracy.org/
https://philevents.org/event/show/70334