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The philosophical and psychological literature on well-being tend to focus on the prudential value of positive emotions such as pleasure, joy, or gratitude. But how do the negative emotions such as grief fit into our understanding of well-being? It is often assumed that negative emotions are intrinsically bad far us and that we should work toward eliminating them, especially from the perspective of our own well-being.

In this presentation I want to question this assumption by drawing on the ideas of Zhuangzi (a prominent early Daoist thinker from the 4th Century BCE) to argue that negative emotions are not intrinsically bad for us, and that their prudential value or disvalue is context dependent. Zhuangzi’s outlook, with his focus on the flexibility of perspectives and living according to our natural, spontaneous inclinations, gives us reason to reconsider the role of negative emotions in our lives and how we might think about them in a more constructive way.

With responses from: CHRISTOPHER GOWANS  (Fordham University)

The Fall dates for the Comparative Philosophy seminar:

September 20 – Justin Tiwald (San Francisco State University)
October 11 – Richard Kim (Loyola University, Chicago
November 8 – Sungmoon Kim (City University of Hong Kong)
December 6 – Paul R. Goldin (University of Pennsylvania)

More details (such as titles, abstracts, and respondents) to follow. Looking forward to seeing you soon.

Hagop Sarkissian
Associate Professor & Chair, Department of Philosophy, The City University of New York, Baruch College
Associate Professor, Department of Philosophy, CUNY Graduate Center 
Co-Director, Columbia Society for Comparative Philosophy

https://www.cbs.columbia.edu/cscp/

This will be the third (and, time permitting, some material from the fourth) of a series of lectures that I aim to write up formally as a book.  We will begin with a brief review of the most familiar theory of Chinese aesthetics: works of art are the products of sensitive human beings who cannot suppress their sincere responses to emotional stimuli.  If art is understood as a sincere statement of this kind by a great genius, it stands to reason that, by correctly interpreting the work, one can communicate with that genius’s mind (xin 心) even after his or her death–and, likewise, that an artist today can communicate with audiences yet unborn.  Art is thus timeless and offers the possibility of incorporeal immortality.  If there is extra time, I will also survey two interrelated phenomena that I call meta-criticism and meta-writing (since there are no technical terms for them in Chinese).  Meta-criticism, i.e. criticism of criticism, is a major feature of Chinese theories about art.  Meta-criticism must be related to meta-writing, or the practice of writing about writing while exemplifying the very styles and techniques that one recommends: for example, artfully rhyming a couplet about rhyming.

With responses from: SANDRA SHAPSHAY (Hunter College, CUNY)

The Fall dates for the Comparative Philosophy seminar:

September 20 – Justin Tiwald (San Francisco State University)
October 11 – Richard Kim (Loyola University, Chicago
November 8 – Sungmoon Kim (City University of Hong Kong)
December 6 – Paul R. Goldin (University of Pennsylvania)

More details (such as titles, abstracts, and respondents) to follow. Looking forward to seeing you soon.

Hagop Sarkissian
Associate Professor & Chair, Department of Philosophy, The City University of New York, Baruch College
Associate Professor, Department of Philosophy, CUNY Graduate Center 
Co-Director, Columbia Society for Comparative Philosophy

https://www.cbs.columbia.edu/cscp/

ABSTRACT: The Shenzi Fragments, numbering a mere 3,000 or so characters in length, is all that remains of a work attributed to Shen Dao (ca. 350-275 BCE). While perhaps best known for his appearance in the Han Feizi as an advocate for positional power (勢 shi), he also makes an appearance in the Xunzi as one who is blinded by his focus on 法 fa (models, standards, laws).  We will examine the fragments that discuss fa in an attempt to come to a deeper understanding of the role that these fragments see for the fa, how they are to be determined, and why Shen Dao took them to be central to a strong, stable, and flourishing state. The fragments, in classical Chinese with English translations (Harris 2016), are included here as a PDF attachment.

DATE: October 22, 2021

TIME: 7:00-8:30 pm

This seminar will take place via Zoom (please scroll down for the full invitation). Below you will find the link to join the meeting. The attached file is an instruction manual to help you familiarize yourself with the program. In addition to familiarizing yourself with the program’s basic functions, there are two things we ask you to do before the meeting can start. First, you will need to sign in by typing your name in the chat. Subsequently, we will have to agree on the privacy policy for the meeting. The privacy policy provided by the Columbia University Seminars Office will be read aloud. To indicate your agreement, you will raise your virtual Zoom hand in the Participants panel. In the manual, you will find step-by-step instructions of how to sign in and to raise your hand.

Lead Presenter: Eirik Lang Harris

Discussants:  Alejandro Bárcenas (Texas State University), Yutang Jin (Princeton University), Mercedes Valmisa (Gettysburg College)

Note Regarding Donations: Due to COVID-19, donations are only accepted through Columbia University’s secure online giving form, Giving to Columbia.

Abstract. The Noble Lie proposed by Plato for the Just City in Republic III has been much misunderstood. Its agenda is twofold: to get the citizens of the City to see their society as a natural entity, with themselves as all ‘family’ and akin; and to get the Guardians in particular to make class mobility, on which the justice of the City depends, a top priority. Since the second is taken to depend on the first, the Lie passage amounts to an argument (1) that the survival of a just community depends on the existence of social solidarity between elite and mass, which allows for full class mobility and genuine meritocracy; (2) that this solidarity in turn depends on an ideology of natural unity; and (3) that such ideologies are always false. So the Lie really is a lie, but a necessary one; as such it poses an awkward ethical problem for Plato and, if he is right, for our own societies as well.

Presented by SWIP-NYC

THE COLUMBIA SOCIETY FOR COMPARATIVE PHILOSOPHY

Presents: Li Zehou on the ‘Deep Structures of Confucianism’

Lead Presenter: Andrew Lambert (College of Staten Island, CUNY)

Discussants:  Robert A. Carleo III (East China Normal University), Emma Buchtel (Hong Kong Education University)

ABSTRACT: Contemporary Chinese intellectual Li Zehou’s cross-cultural methodology blends traditional Confucian thought with thinkers such as Kant and Marx. This seminar addresses the question of culture and its role in Li’s thought. Li has made several claims about how a settled cultural tradition influences the subjects within it. One such claim concerns the existence of ‘deep structures’ of Confucianism, as outlined in this preparatory reading. The idea is that culture, history, and social practice (collectively, a tradition) shape human psychology (including the formation of concepts, emotions, and values) in ways not always apparent to the subject. Within the Chinese tradition, Confucianism constitutes such a deep structure, and its effects cannot be captured by textual studies alone, nor studies of material culture. Rather, the deep structure is articulated in terms of an emergent shared subjectivity. Such traditions can evolve and ultimately dissolve; nevertheless, their effects are deep-rooted. This seminar meeting will aim to identify the parameters of Li’s ambitious theoretical framework and its plausibility, and to explore connections with current work in related fields, such as cultural and empirical psychology.

DATE: March 25, 2022

TIME: 6:30 – 8:00 pm EST

This seminar will take place via Zoom (please scroll down for the full invitation). Below you will find the link to join the meeting. Here is an instruction manual to help you familiarize yourself with the program. In addition to familiarizing yourself with the program’s basic functions, there are two things we ask you to do before the meeting can start. First, you will need to sign in by typing your name in the chat. Subsequently, we will have to agree on the privacy policy for the meeting. The privacy policy provided by the Columbia University Seminars Office will be read aloud. To indicate your agreement, you will raise your virtual Zoom hand in the Participants panel. In the manual, you will find step-by-step instructions of how to sign in and to raise your hand. 

Note Regarding Donations: Due to COVID-19, donations are only accepted through Columbia University’s secure online giving form, Giving to Columbia.

Accessibility Statement: Columbia University encourages persons with disabilities to participate in its programs and activities. The University Seminars participants with dis- abilities who anticipate needing accommodations or who have questions about physical access may contact the Office of Disability Services at 212.854.2388 or disability@columbia.edu. Disability accommodations, including sign-language interpreters, are available on request. Requests for accommodations must be made two weeks in advance. On campus, seminar participants with disabilities should alert a Public Safety Officer  if they need assistance accessing campus. 

PLEASE VISIT OUR WEBSITE: https://universityseminars.columbia.edu/seminars/comparative-philosophy/

15 Feb, 4pm:

James Kreines (Claremont McKenna)

From Shapeless Abyss Towards Self-Developing Thought: Taking Hegel on Spinoza Seriously

@ The New School, Room L502, at 2 W 13th Street

Guests and visitors policies at the New School can be accessed via this website. You will have to download CLEAR and upload proof of vaccination or the results of a rapid test. Please try to arrive 15 minutes earlier so we can help you in case of complications.

Feb 24:

Georg Spoo (Freiburg)

Grounds and Limits of Immanent Critique: Kant, Hegel, Marx

@ Columbia

Mar 3:

Heikki Ikaheimo

Hegel, Humanity, and Social Critique

@ Zoom

Mar 24:

Stephen Howard (KU Leuven)

Kant’s Late Philosophy of Nature: The Opus Postumum

@ Columbia

Apr 11:

Karin de Boer

Does Kant’s Antinomy of Pure Reason Amount to an A Priori History of Rational Cosmology?

@ Columbia

Apr 15, 4pm:

Eva von Redecker

Co-sponsored by the New School Graduate Student Conference

@ The New School

Apr 21:

Giulia Battistoni

NAture, Life, Organizm: The Legacy of Romanticism and Classical German Philosophy in Jonas’ Philosophical Biology

@ The New School

Kant and Spinoza on Prophecy, Enlightenment and Revolution

Presented by Columbia University Dept. of Philosophy

Conceptual misalignment is a pervasive phenomenon in the studies of Non-Western philosophy and the History of Philosophy (NW&HP). However, conceptual misalignment is often undetected, unsuspected, or seen as a hurdle that NW&HP materials need to overcome to contribute to contemporary discussions. Specifically, conceptual misalignment refers to the following: In the process of crystalizing NW&HP materials, a linguistic coordination of concepts is formed between the speaker, i.e., NW&HP, and its context of contemporary anglophone philosophy. However, in philosophically meaningful ways, the original NW&HP concept and its anglophone counterpart misalign. This misalignment is particularly intricate and hard to detect when it comes to emotion concepts, as they are thought to involve phenomenal and/or intentional features. Through investigating the concept of emotion in Chinese philosophy, I propose a refocusing on conceptual misalignment as a method of cross-cultural comparative and history of philosophy. Moreover, I argue that conceptual misalignment is an important resource for contemporary conceptual engineering and amelioration projects.

With responses from Andrew Lambert (College of Staten Island, CUNY)

RSVP is required for dinner. Dinner will take place at a nearby restaurant. Please contact Lucilla at lm3335@columbia.edu for further information.