Calendar

Søren Kierkegaard’s most famous work, Fear and Trembling, has the distinction of drawing near-universal derision from scholars of political theory and ethics. Dr. Dinan suggests that Kierkegaard’s readers haven’t accounted for his return to Socratic political philosophy as a direct riposte to the politics of G.W.F. Hegel and his successors. He considers the implications of Kierkegaard’s use of the ‘questionable stratagem’ of Socratic irony in relation to politics, ethics, Christian faith, and philosophy. Kierkegaard is concerned not with destroying political philosophy, but with restoring its attentiveness to paradox.

Dr. Matt Dinan, Assistant Professor, St. Thomas University

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)

Convergence to the truth is viewed with some ambivalence in philosophy of science. On the one hand, methods of inquiry that lead to the truth in the limit are prized as marks of scientific rationality. But an agent who, by using some method, expects to always converge to the truth seems to fail a minimum standard of epistemic modesty. This point was recently brought home by Gordon Belot in his critique of Bayesian epistemology. In this paper I will study convergence to the truth theorems within the framework of Edward Nelson’s radically elementary probability theory. This theory provides an enriched conceptual framework for investigating convergence and gives rise to an appropriately modest from of Bayesianism.

The seminar is concerned with applying formal methods to fundamental issues, with an emphasis on probabilistic reasoning, decision theory and games. In this context “logic” is broadly interpreted as covering applications that involve formal representations. The topics of interest have been researched within a very broad spectrum of different disciplines, including philosophy (logic and epistemology), statistics, economics, and computer science. The seminar is intended to bring together scholars from different fields of research so as to illuminate problems of common interest from different perspectives. Throughout each academic year, meetings are regularly presented by the members of the seminar and distinguished guest speakers.

details tba

02/08/2019 Faculty House, Columbia University
4:00 PM

03/22/2019 Faculty House, Columbia University
4:00 PM

04/19/2018 Faculty House, Columbia University
4:00 PM

A number of puzzles concerning how truth-ascriptions are grounded have recently been discovered by several theorists, following Fine (2010). Most previous commentators on these puzzles have taken them to shed light on the theory of ground. In this paper, I argue that they also shed light on the theory of truth. In particular, I argue that the notion of ground can be deployed to clearly articulate one strand of deflationary thinking about truth, according to which truth is “metaphysically lightweight.” I will propose a ground-theoretic explication of the (entirely bearable) lightness of truth, and then show how this broadly deflationary view yields a novel solution to the puzzles concerning how truth is grounded. So, if the proposal I sketch is on target, the theory of truth and the theory of ground interact fruitfully: we can apply the notion of ground to offer a clear explication of the deflationist claim that truth is “metaphysically lightweight” that both captures the motivations for that claim and solves the puzzles.

In public discourse, but also in political theory, the opinion prevails, that democracy is incompatible with aspirations of truth. Some assume, in the Hobbesian tradition, that civic peace requires that truth assertions be restricted to science and religion (normative positivism), whereas the political sphere is constituted by interests, bargaining and collective decisions based on interests, bargaining and rules of aggregation, be they implicit or explicit. In this perspective Collective Choice as preference aggregation is paradigmatic for the understanding of democracy. Postmodernist and neo-pragmatist thought dismisses truth, because it threatens solidarity and belonging. Libertarian political thought relies on market mechanisms reducing citizens to consumers and producers of material and immaterial goods like security and welfare. Accounts of deliberative democracy focus on reasoning in the public sphere but dismiss a realistic understanding of truth, because it is thought to threaten collective and individual self-determination.

In my talk I will argue that a realistic understanding of empirical and normative truth is compatible, even necessary, for an adequate understanding of democracy, that truth assertions do not threaten civic peace, that postmodernist relativity undermines democratic practice, that libertarian market-orientation is incompatible with the status of citizens in democracy and that even deliberative, but anti-realist, accounts of democracy do not allow for an adequate understanding of democracy. My argument is based on a Davidsonian, or pragmatist, understanding of truth, therefore one might say: it critizises normative positivism, postmodernism, libertarianism, and critical theory using pragmatist insights.

Julian Nida-Rümelin presently holds a chair for philosophy and political theory at Ludwig-Maximilians-Universität München, is a member of the European Academy of Sciences, was president of the German Philosophical Association (DGphil) and state-minister for culture and media in the first government of Gerhard Schröder. The topics of his books include Democracy as Cooperation (1999); Democracy and Truth (2006), translated in Chinese and Italian, Philosophy and the form of Life (2009), Realism (2018) and A Theory of Practical Reason (2020, forthcoming, de Gruyter and PUP).

Generous support provided by the New York Institute of Philosophy.

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).

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