New York University’s Liberal Studies, in Collaboration with Nietzsche Circle, Presents:
Nietzsche and the Disadvantage of History: The rise of Western Oikophobia
More Info & RSVP:
If you like to attend, Please RSVP by sending email to Luke Trusso at luke.trusso@gmail.com
The New York City Wittgenstein Workshop has the following workshops scheduled for this semester and more planned workshops to be announced soon.
All workshops are on Fridays from 4 to 6 pm in room D1106.
2/22 — Zed Adams (the New School) — History of the digital/analogue distinction in philosophy
4/19 — Nickolas Pappas (CUNY) — “Plato on the Opposite of Philosophy”
4/26 — Larry Jackson
5/03 — Nuno Venturinha (Nova University of Lisbon) — “Autobiographical Writing, Self-knowledge, and the Religious Point of View.”
5/10 — Pierre-Jean Renaudi (Lyon)
The New York City Wittgenstein Workshop has the following workshops scheduled for this semester and more planned workshops to be announced soon.
All workshops are on Fridays from 4 to 6 pm in room D1106.
2/22 — Zed Adams (the New School) — History of the digital/analogue distinction in philosophy
4/19 — Nickolas Pappas (CUNY) — “Plato on the Opposite of Philosophy”
4/26 — Larry Jackson
5/03 — Nuno Venturinha (Nova University of Lisbon) — “Autobiographical Writing, Self-knowledge, and the Religious Point of View.”
5/10 — Pierre-Jean Renaudi (Lyon)
NY Wittgenstein Workshop presents:
Nuno Venturinha (Nova University of Lisbon) — Autobiographical Writing, Self-knowledge, and the Religious Point of View
The updated schedule is as follows:
4/19 — Nickolas Pappas (CUNY) — “Plato on the Opposite of Philosophy”
4/26 — Larry Jackson (The New School)
5/03 — Nuno Venturinha (Nova University of Lisbon) — “Autobiographical Writing, Self-knowledge, and the Religious Point of View.”
5/10 — Pierre-Jean Renaudi (Lyon)
The New York City Wittgenstein Workshop has the following workshops scheduled for this semester and more planned workshops to be announced soon.
All workshops are on Fridays from 4 to 6 pm in room D1106.
2/22 — Zed Adams (the New School) — History of the digital/analogue distinction in philosophy
4/19 — Nickolas Pappas (CUNY) — “Plato on the Opposite of Philosophy”
4/26 — Larry Jackson
5/10 — Pierre-Jean Renaudi (Lyon)
Annual Nietzsche Circle Fundraiser with talk, music, drinks, and refreshments.
$25 General Admission
$10 Student Admission
Levels of Sponsorship:
Eagle: Above $600 (5 free tickets and 4 books)
Hawk: $600 (4 free tickets and 3 books)
Falcon: $400 (3 free tickets and 2 books)
Owl: $200 (2 free tickets and 1 book)
Donations can be made direct, at our website at www.nietzschecirclecom/support_us.html, or simply bring a check with you. Payable to: Nietzsche Circle. Funds may be held in an escrow account subject to determination of 501(c) compliance. We thank you.
Please RSVP with Luke Trusso at luke.trusso@gmail.com by May 10, 2019 and include any guests.
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.
In this talk, I will sketch a theory of skill, which puts control at the center of the account. First, I present a definition of skill that integrates several essential features of skill that are often ignored or sidelined on other theories. In the second section, I spell out how we should think of the intentions involved in skilled actions and in the third section, I discuss why deliberate practice and not just experience, repetition, or exposure is required for skill development. In the fourth section, I claim that practice produces control and go on to spell out the notion of control relevant for a theory of skill. In the final section, I briefly outline three kinds of control that develop as a result of practice and which manifest the skillfulness of skilled action. They are strategic control, attention control, and motor control.
Presented by SWIP-Analytic
Presented by Fordham Philosophy
I defend a contextual reconstruction of Nietzsche’s philosophical project. My contextualist reconstruction contrasts with the rationalist reconstruction predominant in contemporary Anglo-American scholarship. After discussing the differences between the two approaches, I show how the rationalist reconstruction has distorted our understanding of Nietzsche in at least two respects. First, in trying to extract theories from Nietzsche’s corpus that will be attractive to contemporary philosophers, it has caused scholars largely to neglect the nature, structure, and argument of Nietzsche’s published works. Here, I make my case by focusing on common misunderstandings of Nietzsche’s free spirit works. Second, it has caused scholars to tame Nietzsche’s project by dismissing Thus Spoke Zarathustra as mere poetry and distancing Nietzsche from controversial ideas such as the will to power and the eternal recurrence. In contrast, I argue that by reading Nietzsche as a naturalist through the lens of a historical influence like Schopenhauer, rather than anachronistically through Quine, we can begin to make sense of these essential features of his project. I close with some remarks about why a contextual reconstruction may not only be truer to Nietzsche, but also more philosophically satisfying than the rationally reconstructed Nietzsche currently on offer.