Calendar

The universe plausibly has an infinite future and an infinite past. Given unlimited time, every qualitative state that has ever occurred will occur again, infinitely many times. There will thus exist in the future persons arbitrarily similar to you, in any desired respects. A person sufficiently similar to you in the right respects will qualify as literally another incarnation of you. Some theories about the nature of persons rule this out; however, these theories also imply, given an infinite past, that your present existence is a probability-zero event. Hence, your present existence is evidence against such theories of persons.

Vegan reception to follow.

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)

Critique is an assertion of values pitted against a state of affairs. To say that things should not be the way they are–to respond to questions such as ‘Why do I think this political or economic arrangement is wrong (and why should I care?)?’ implies an ethical stance. Critique thus draws together fact and value, domains that a long tradition of moral thought has argued exist on distinct planes. For there are dimensions of political life that are incomprehensible without this conjunction between ethical motivations and social realities. But if they are to have political consequences, such questions cannot be confined to private introspection. Scale matters. This talk looks at the articulation between everyday interactions and social movements to show the interplay among the first, second, and third person stances that characterize ethical life. Drawing ethnographic examples from American feminism and Vietnamese Marxism, it considers some of the ways in which ethical intuitions emerge, consolidate, and change, and argues that objectifications and the reflexivity they facilitate help give ethical life a social history.

This one-day symposium looks at Hofstra Professor Kathleen Wallace’s new book, The Network Self: Relation, Process, and Personal Identity (Routledge, 2019). The book offers a systematic treatment of the notion of the self as constituted by social, cultural, political, and biological relations. The event will feature Diana Meyers, University of Connecticut; Vincent Colapietro, University of Rhode Island; and Amy Shuster, Dennison University, with a response from Professor Wallace.

For over a hundred years econometricians, epidemiologists, educational sociologists and other non-experimental scientists have used asymmetric correlational patterns to infer directed causal structures. It is odd, to say the least, that no philosophical theories of causation cast any light on why these techniques work. Why do the directed causal structures line up with the asymmetric correlational patterns? Judea Pearl says that the correspondence is a “gift from the gods”. Metaphysics owes us a better answer. I shall attempt to sketch the outline of one.

Logic and Metaphysics Workshop

Feb 3 Hartry Field, NYU

Feb 10 Melissa Fusco, Columbia

Feb 17 GC CLOSED NO MEETING

Feb 24 Dongwoo Kim, GC

Mar 2 Alex Citikin, Metropolitan Telecommunications

Mar 9 Antonella Mallozzi, Providence

Mar 16 David Papineau, GC

Mar 23 Jenn McDonald, GC

Mar 30 Mircea Dimitru, Bucharest

Apr 6 ? Eoin Moore, GC

Apr 13 SPRING RECESS NO MEETING

Apr 20  Michał Godziszewski, Munich

Apr 27 Michael Glanzberg, Rutgers

May 4 Matteo Zichetti, Bristol

May 11 Lisa Warenski,GC

May 18 PROBABLY NO MEETING

Presented by Metro Area Philosophers of Science

Spring 2020 Schedule:

Anthony Aguirre (UCSC) – “Entropy in long-lived genuinely closed quantum systems”
6:30-8:30pm Tuesday Feb 4; NYU Philosophy Department (5 Washington Place), 3^rd floor seminar room.

David Papineau (King’s College London & CUNY) – “The Nature of Representation”
4:30-6:30pm Tuesday March 3; CUNY Graduate Center (365 5th Ave, NYC), room 5307.

Jim Holt (Author of Why Does the World Exist?) – “Here, Now, Photon: Why Newton was closer to EM than Maudlin is”
4:30-6:30pm Tuesday April 7; CUNY Graduate Center (365 5th Ave, NYC), room 5307.

Deborah Mayo (Virginia Tech)
4:30-6:30pm Tuesday April 28; CUNY Graduate Center (365 5th Ave, NYC), room 5307.