2023 marks the 50th anniversary of the birth of hip-hop, and the beginning of a sonic, cultural and socio-political revolution that changed the U.S. and the world. To commemorate the anniversary, Brooklyn Public Library will present NIGHT IN THE LIBRARY: THE PHILOSOPHY OF HIP-HOP on Saturday, June 17th, from 7 pm – 2 am at Central Library.
Join us for this FREE event that will take over the entire Central Library building to celebrate hip-hop culture past, present and future, with keynote addresses, live DJs, film screenings, discussions, debates and contemplative engagements. BPL invites you to celebrate hip-hop and spend a NIGHT IN THE LIBRARY.
Co-curated by LeBrandon Smith and Kelly Harrison. The Dilemma Series is curated by April R. Silver, founder of AKILA WORKSONGS.
Nietzsche (1844-1900) is one of the few philosophers who have an intimate connection to music. This connection has much to do with his early music education. His contemporaries testify that he was a good pianist. His musical ambition, or his musical daimon, urged him to compose music, although he had no training in this area. Most of his compositions are from his late teens; his earliest inspirations are Beethoven, Mozart, Haydn, Schubert, Schumann and Wagner. His compositions were gathered together and published by Curt Paul Janz in Friedrich Nietzsche, Der musikalische Nachlass. Nietzsche’s music is available in several productions. However, Nietzsche did not follow a musical path and decided to become a philologist and dedicated his life to writing and philosophy.
Nietzsche’s background in music, on the other hand, influenced his way of thinking and writing. All of these interesting areas between music, literature, and philosophy and Nietzsche’s relationship to music understood on a broad spectrum have been explored by many Nietzsche scholars including Georges Liébert, Graham Parkes, Francois Noudelmann, Stefan Lorenz Sorgner and others and in the anthology, An Anthology on Nietzsche and Music: Philosophical Thoughts and Musical Experiments, edited by the presenters of today’s event. This event is dedicated to the exploration of this relationship between Nietzsche and music.
Comparative philosophy is gaining traction in professional academic philosophy, with specialist journals, organizations, books, and public campaigns. These inroads have been made in canonical areas of philosophy, including epistemology, metaphysics, logic, and value theory. Yet comparative philosophy still plays little role in practical applied ethics, an interdisciplinary research area in which work with practice and policy implications are dominated by the anglophone world. In this article, I explain why comparative work might be especially difficult in this type of applied ethics, and I suggest how comparative philosophers might overcome these challenges to connect their theoretical work with contemporary practical issues.
With responses from Wenqing Zhao (CUNY Baruch)
NOTE ON ENTRY FOR NON-COLUMBIA GUESTS: The door to Philosophy Hall will only open with a Columbia University ID card. If you do not have this card please arrive early where someone will be standing outside until the meeting begins. If you arrive late, you can ask someone walking nearby to let you in or contact Cole at cf2798@columbia.edu. Please only contact Cole as a final resource so as not to interrupt the talk.
RSVP IS REQUIRED FOR DINNER:. Dinner will take place at a nearby restaurant. Please contact Cole at cf2798@columbia.edu for further information. RSVPs are limited.
Comparative Philosophy Seminar:
- January 19 – Alex Watson (Ashoka University)
- February 2 – Davey Tomlinson (Villanova University)
- April 5 – Laura Specker (Fordham University)
- May 3 – Daniel Stephens (University at Buffalo)
Facts about the increasing collective human influence on biological systems, from local ecosystems to planetary-level Earth systems, support the proposal that we now live in the Anthropocene. What do such facts imply, if anything, about norms and values guiding land management and conservation practices going forward? Do facts about anthropogenic drivers that can result in undesirable and irreversible changes to ecological and Earth systems license further intentional interventions and underwrite calls for “planetary management”? What would appropriate respect for wildness look like on a human-dominated planet? If human influence on environmental systems pushes them over thresholds into radically new states, are received Western or Indigenous ideologies sufficient to guide an appropriate response? How should we think about responding to such radical environmental change? How, if at all, should environmental ethics adapt to the Anthropocene?
