In Conversation: Exploring the Philosophy of Money and Finance &ndash\; Series III
\nA series of interviews with contributors to The Philosophy of Money and Finance (Hardcover\, OUP 2024\; Paperback\, fall 2025)
\nSchedule
\n"Bitcoins Left and Right: A Normative Assessment of a Digital Currency"
Authors: Lars Lindblom and Joakim Sandberg
Interviewer: Violet Victoria
Date and Time: October 6\, 2026\, 18:00 CET
[Thi is the final interview in the series. Recordings of prior interviews can be found on Phinance.]
ORGANIZER;CN=Lisa Warenski;CN=Emiliano Ippoliti: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Europe/Bucharest:20251028T090000 DTEND;TZID=Europe/Bucharest:20260930T170000 SUMMARY:DFT-CELFIS research seminar\, University of Bucharest UID:20260902T210135Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Europe/Bucharest LOCATION:Splaiul Independenţei nr. 204\, Bucharest\, Romania\, 060024 DESCRIPTION:We're delighted to invite you to the research seminar of the Department of Theoretical Philosophy at the University of Bucharest. These are organized in partnership with CELFIS\, the Center for Logic\, Philosophy and History of Science at UB. Here are talks scheduled so far:
\nFall 2025:
\nOctober 28\, 5pm: Alexandru Dragomir &\; Andrei Mărăşoiu (University of Bucharest\, \;f2f)\, "The Inconstant Moral Expert: the case of LLMs"
\nNovember 25\, 4pm: Nicholas Rimell (Chinese University of Hong Kong\, hybrid via Zoom)\, "A Metaphysics of Despair"
\nNovember 28\, 2pm: Micah Thomas Pimaro\, Jr. (University of Calabar\, \;f2f)\, "Placide Tempels&rsquo\;s Metaphysics: A challenge or a trap for African philosophy?"
\nDecember 2\, 3pm: Nora Grigore (Romanian Academy\, Institute of Philosophy and Psychology\, f2f)\, "Worthiness and Expediency: a Distinction without a Difference?"
\nDecember 19\, 2pm: Alin Olteanu (Shanghai International Studies University\, ICUB\, \;f2f)\, "Iconic Imagination in Modeling: A Semiotic Approach to Scientific Inquiry"
\nJanuary 16\, 2pm: Marco Facchin (University of Antwerp\, hybrid via Zoom)\, \;"Is mental content an illusion?" \;
\nJanuary 22\, 12pm: Sandra Brâ\;nzaru (University of Bucharest\, CELFIS\, FPSE\, \;f2f)\, "Conceptualising Empathy"
\nFebruary 10\, 4pm: Marian Călborean (OPTI Software &\; University of Bucharest\, f2f)\, "The minimal ontology of time" \;
\nSpring 2026:
\nMarch 27\, 2pm: Erik Myin (University of Antwerp\, \;hybrid \;via Zoom)\, &ldquo\;Of a Different Mind&rdquo\;
\nMarch 30: \;Mariona Eiren Miyata-Sturm (University of Oxford\, f2f)\, &ldquo\;The metacognitive account of aesthetics in science&rdquo\;
\nApril 3: \;René\; \;van Woudenberg (Vrije Universiteit Amsterdam\, \;hybrid \;via Zoom)\, "Are LLMs Authors?"
\nMay 11\, 12pm: Gheorge Ştefanov (U. Bucharest\, f2f)\; "Ce nu pot vedea neuroștiințele? &mdash\; \;Gramatica \;libertății: Wittgenstein\, Anscombe și critica determinismului tare"
\nMay 13\, 3pm: Andrei Moldovan (U. Salamanca\, f2f)\, \;&ldquo\;Between Independence and Guidance: A Dilemma for Intellectual Autonomy&rdquo\;
\nMay 19\, 10am: Daian Bica (Heinrich Heine University\, \;hybrid \;via Zoom)\, \;''How to Tame &lsquo\;Abundance&rsquo\;? Roman Frigg&rsquo\;s User Manual''
\nJune 5\, 2pm: Paula Tomi (National University of Science and Technology 'Politehnica' Bucharest\, \;f2f)\, &ldquo\;LLMs and truth pluralism&rdquo\;
\nJune 15\, 6.45pm: Ioan Muntean (UT Rio Grande Valley\, UI Urbana\, \;f2f)\, "Reflective equilibrium and scientific progress"
\nPrevious events \;in the series are available at: \;
\n2021-22: \;https://philevents.org/event/show/93365 \;
\n2022-23: \;https://philevents.org/event/show/105249 \;
\nhttps://filosofie.unibuc.ro/category/seminar-cercetare-dft/ \;
\nhttps://icub.unibuc.ro/2022/06/14/workshop-semantic-cognition-and-truth/ \;
\nFor those of you who would like to join some of the meetings but have overlapping commitments\, we will do our best to record the meetings whenever everyone in attendance consents to it\, and to then upload the recordings on the Department's YouTube channel. Previous talks are available here:
\nhttps://www.youtube.com/channel/UCOgUq3dN8CXI4L6DhZT1f_Q
ORGANIZER;CN="Andrei Mărăşoiu": METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Europe/London:20260218T090000 DTEND;TZID=Europe/London:20261209T170000 SUMMARY:Reconstructing Carnap Webinar Series 2026 UID:20260902T210136Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Europe/London DESCRIPTION:I am excited to share that the \;Reconstructing Carnap Webinar Series \;will resume in \;February 2026! Please find the official flyer attached. All talks will take place from \;4:30 PM to 6:30 PM CET \;(10:30 AM&ndash\;12:30 PM EST).
The webinar can be accessed via the following link: https://meet.google.com/uaq-jqpf-mwr
Schedule of speakers:
The series is organized in collaboration with \;Carnap in Context IV \;(Ö\;AW\, FWF Grant PAT7905424) and \;Rudolf Carnap Digital \;(MCMP\, LMU Munich). \;
ORGANIZER;CN=Caterina Del Sordo;CN=Luca Oliva;CN=Silvano Zipoli Caiani: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Europe/London:20260317T170000 DTEND;TZID=Europe/London:20261117T170000 SUMMARY:Wittgenstein's Lecture on Ethics: Online Lecture Series UID:20260902T210137Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Europe/London DESCRIPTION:&Eta\; &mu\;&epsilon\;&tau\;&alpha\;-&phi\;&iota\;&lambda\;&omicron\;&sigma\;&omicron\;&phi\;&iota\;&kappa\;ή &sigma\;&kappa\;έ&psi\;&eta\;\, ό&pi\;&omega\;&sigmaf\; &alpha\;&nu\;&alpha\;&delta\;ύ&epsilon\;&tau\;&alpha\;&iota\; &sigma\;&tau\;&omicron\; &sigma\;&tau\;&omicron\;&chi\;&alpha\;&sigma\;&mu\;ό &tau\;&omicron\;&upsilon\; &Alpha\;&lambda\;έ&xi\;&eta\; &Kappa\;&alpha\;&rho\;&pi\;&omicron\;ύ&zeta\;&omicron\;&upsilon\;\, &delta\;&epsilon\;&nu\; &alpha\;&pi\;&omicron\;&tau\;&epsilon\;&lambda\;&epsilon\;ί &alpha\;&pi\;&lambda\;ώ&sigmaf\; &mu\;&iota\;&alpha\; &nu\;έ&alpha\; &theta\;&epsilon\;&omega\;&rho\;&eta\;&tau\;&iota\;&kappa\;ή &pi\;&rho\;ό&tau\;&alpha\;&sigma\;&eta\; &alpha\;&lambda\;&lambda\;ά &mu\;&iota\;&alpha\; &rho\;&iota\;&zeta\;&iota\;&kappa\;ή &mu\;&epsilon\;&tau\;&alpha\;&tau\;ό&pi\;&iota\;&sigma\;&eta\; &tau\;&omicron\;&upsilon\; ί&delta\;&iota\;&omicron\;&upsilon\; &tau\;&omicron\;&upsilon\; &nu\;&omicron\;ή&mu\;&alpha\;&tau\;&omicron\;&sigmaf\; &tau\;&eta\;&sigmaf\; &phi\;&iota\;&lambda\;&omicron\;&sigma\;&omicron\;&phi\;ί&alpha\;&sigmaf\;\, &mu\;&iota\;&alpha\; &kappa\;ί&nu\;&eta\;&sigma\;&eta\; &alpha\;&pi\;ό &tau\;&eta\; &phi\;&iota\;&lambda\;&omicron\;&sigma\;&omicron\;&phi\;ί&alpha\; &omega\;&sigmaf\; &sigma\;ύ&sigma\;&tau\;&eta\;&mu\;&alpha\; &pi\;&rho\;&omicron\;&sigmaf\; &tau\;&eta\; &phi\;&iota\;&lambda\;&omicron\;&sigma\;&omicron\;&phi\;ί&alpha\; &omega\;&sigmaf\; &alpha\;&nu\;&omicron\;&iota\;&chi\;&tau\;ή &epsilon\;&mu\;&pi\;&epsilon\;&iota\;&rho\;ί&alpha\; &tau\;&omicron\;&upsilon\; &Epsilon\;ί&nu\;&alpha\;&iota\;\, ό&pi\;&omicron\;&upsilon\; &eta\; &sigma\;&kappa\;έ&psi\;&eta\; &delta\;&epsilon\;&nu\; &pi\;&epsilon\;&rho\;&iota\;&omicron\;&rho\;ί&zeta\;&epsilon\;&tau\;&alpha\;&iota\; &sigma\;&tau\;&eta\; &lambda\;&omicron\;&gamma\;&iota\;&kappa\;ή &alpha\;&nu\;&alpha\;&pi\;&alpha\;&rho\;ά&sigma\;&tau\;&alpha\;&sigma\;&eta\; &alpha\;&lambda\;&lambda\;ά &mu\;&epsilon\;&tau\;&alpha\;&mu\;&omicron\;&rho\;&phi\;ώ&nu\;&epsilon\;&tau\;&alpha\;&iota\; &sigma\;&epsilon\; &tau\;&rho\;ό&pi\;&omicron\; ύ&pi\;&alpha\;&rho\;&xi\;&eta\;&sigmaf\; &kappa\;&alpha\;&iota\; &sigma\;&upsilon\;&mu\;&mu\;&epsilon\;&tau\;&omicron\;&chi\;ή&sigmaf\; &sigma\;&tau\;&eta\;&nu\; &pi\;&rho\;&alpha\;&gamma\;&mu\;&alpha\;&tau\;&iota\;&kappa\;ό&tau\;&eta\;&tau\;&alpha\;. &Sigma\;&tau\;&omicron\;&nu\; &pi\;&upsilon\;&rho\;ή&nu\;&alpha\; &alpha\;&upsilon\;&tau\;ή&sigmaf\; &tau\;&eta\;&sigmaf\; &pi\;&rho\;&omicron\;&omicron\;&pi\;&tau\;&iota\;&kappa\;ή&sigmaf\; &beta\;&rho\;ί&sigma\;&kappa\;&epsilon\;&tau\;&alpha\;&iota\; &eta\; έ&nu\;&nu\;&omicron\;&iota\;&alpha\; &tau\;&eta\;&sigmaf\; &Alpha\;&nu\;&omicron\;&iota\;&chi\;&tau\;ή&sigmaf\; &Omicron\;&lambda\;ό&tau\;&eta\;&tau\;&alpha\;&sigmaf\;\, &mu\;&iota\;&alpha\;&sigmaf\; &delta\;&upsilon\;&nu\;&alpha\;&mu\;&iota\;&kappa\;ή&sigmaf\; &kappa\;&alpha\;&iota\; &mu\;&eta\;-&kappa\;&lambda\;&epsilon\;&iota\;&sigma\;&tau\;ή&sigmaf\; &epsilon\;&nu\;ό&tau\;&eta\;&tau\;&alpha\;&sigmaf\; &mu\;έ&sigma\;&alpha\; &sigma\;&tau\;&eta\;&nu\; &omicron\;&pi\;&omicron\;ί&alpha\; &omicron\; ά&nu\;&theta\;&rho\;&omega\;&pi\;&omicron\;&sigmaf\; &kappa\;&alpha\;&iota\; &omicron\; &kappa\;ό&sigma\;&mu\;&omicron\;&sigmaf\; &sigma\;&upsilon\;&nu\;-&sigma\;&upsilon\;&gamma\;&kappa\;&rho\;&omicron\;&tau\;&omicron\;ύ&nu\;&tau\;&alpha\;&iota\; &chi\;&omega\;&rho\;ί&sigmaf\; &nu\;&alpha\; &tau\;&alpha\;&upsilon\;&tau\;ί&zeta\;&omicron\;&nu\;&tau\;&alpha\;&iota\;\, &sigma\;&upsilon\;&gamma\;&kappa\;&rho\;&omicron\;&tau\;ώ&nu\;&tau\;&alpha\;&sigmaf\; &alpha\;&upsilon\;&tau\;ό &pi\;&omicron\;&upsilon\; &omicron\; &Kappa\;&alpha\;&rho\;&pi\;&omicron\;ύ&zeta\;&omicron\;&sigmaf\; &omicron\;&nu\;&omicron\;&mu\;ά&zeta\;&epsilon\;&iota\; &Mu\;&eta\;-&Tau\;&alpha\;&upsilon\;&tau\;&omicron\;&lambda\;&omicron\;&gamma\;&iota\;&kappa\;ή &Tau\;&alpha\;&upsilon\;&tau\;ό&tau\;&eta\;&tau\;&alpha\;\, &delta\;&eta\;&lambda\;&alpha\;&delta\;ή &mu\;&iota\;&alpha\; &sigma\;&chi\;έ&sigma\;&eta\; ό&pi\;&omicron\;&upsilon\; &tau\;&omicron\; έ&nu\;&alpha\; &delta\;&epsilon\;&nu\; &alpha\;&pi\;&omicron\;&rho\;&rho\;&omicron\;&phi\;ά &tau\;&omicron\; ά&lambda\;&lambda\;&omicron\; &alpha\;&lambda\;&lambda\;ά &omicron\;ύ&tau\;&epsilon\; &kappa\;&alpha\;&iota\; &pi\;&alpha\;&rho\;&alpha\;&mu\;έ&nu\;&epsilon\;&iota\; &alpha\;&pi\;&omicron\;&lambda\;ύ&tau\;&omega\;&sigmaf\; &delta\;&iota\;&alpha\;&chi\;&omega\;&rho\;&iota\;&sigma\;&mu\;έ&nu\;&omicron\;\, &mu\;&iota\;&alpha\; &epsilon\;&nu\;ό&tau\;&eta\;&tau\;&alpha\; &sigma\;&epsilon\; &delta\;&iota\;&alpha\;&rho\;&kappa\;ή &mu\;&epsilon\;&tau\;&alpha\;&mu\;ό&rho\;&phi\;&omega\;&sigma\;&eta\; &mu\;έ&sigma\;&alpha\; &sigma\;&tau\;&omicron\;&nu\; &chi\;&rho\;ό&nu\;&omicron\;. &Eta\; &pi\;&rho\;&alpha\;&gamma\;&mu\;&alpha\;&tau\;&iota\;&kappa\;ό&tau\;&eta\;&tau\;&alpha\;\, &sigma\;&epsilon\; &alpha\;&upsilon\;&tau\;ή &tau\;&eta\; &mu\;&epsilon\;&tau\;&alpha\;-&phi\;&iota\;&lambda\;&omicron\;&sigma\;&omicron\;&phi\;&iota\;&kappa\;ή &sigma\;ύ&lambda\;&lambda\;&eta\;&psi\;&eta\;\, &delta\;&epsilon\;&nu\; &epsilon\;ί&nu\;&alpha\;&iota\; &sigma\;&tau\;&alpha\;&tau\;&iota\;&kappa\;ή &omicron\;&upsilon\;&sigma\;ί&alpha\; &alpha\;&lambda\;&lambda\;ά &delta\;&iota\;&alpha\;&delta\;&iota\;&kappa\;&alpha\;&sigma\;ί&alpha\; &Sigma\;&chi\;&epsilon\;&sigma\;&iota\;&alpha\;&kappa\;ή&sigmaf\; &Sigma\;&upsilon\;&nu\;-&Gamma\;έ&nu\;&epsilon\;&sigma\;&eta\;&sigmaf\;\, έ&nu\;&alpha\; &pi\;&lambda\;έ&gamma\;&mu\;&alpha\; &zeta\;&omega\;&nu\;&tau\;&alpha\;&nu\;ώ&nu\; &sigma\;&chi\;έ&sigma\;&epsilon\;&omega\;&nu\; ό&pi\;&omicron\;&upsilon\; &kappa\;ά&theta\;&epsilon\; &mu\;&omicron\;&rho\;&phi\;ή ύ&pi\;&alpha\;&rho\;&xi\;&eta\;&sigmaf\; &alpha\;&nu\;&alpha\;&delta\;ύ&epsilon\;&tau\;&alpha\;&iota\; &mu\;έ&sigma\;&alpha\; &alpha\;&pi\;ό &tau\;&eta\;&nu\; &alpha\;&lambda\;&lambda\;&eta\;&lambda\;&epsilon\;&pi\;ί&delta\;&rho\;&alpha\;&sigma\;&eta\; &kappa\;&alpha\;&iota\; &tau\;&eta\;&nu\; &alpha\;&mu\;&omicron\;&iota\;&beta\;&alpha\;ί&alpha\; &sigma\;&upsilon\;&gamma\;&kappa\;&rho\;ό&tau\;&eta\;&sigma\;&eta\;\, &gamma\;&epsilon\;&gamma\;&omicron\;&nu\;ό&sigmaf\; &pi\;&omicron\;&upsilon\; &sigma\;&upsilon\;&nu\;&tau\;&omicron\;&nu\;ί&zeta\;&epsilon\;&tau\;&alpha\;&iota\; &mu\;&epsilon\; &tau\;&eta\;&nu\; &eta\;&rho\;&alpha\;&kappa\;&lambda\;&epsilon\;ί&tau\;&epsilon\;&iota\;&alpha\; &epsilon\;&nu\;ό&tau\;&eta\;&tau\;&alpha\; &tau\;&omega\;&nu\; &alpha\;&nu\;&tau\;&iota\;&theta\;έ&tau\;&omega\;&nu\;\, &tau\;&eta\;&nu\; &epsilon\;&kappa\;&pi\;ό&rho\;&epsilon\;&upsilon\;&sigma\;&eta\; &tau\;&omicron\;&upsilon\; &Epsilon\;&nu\;ό&sigmaf\; &sigma\;&tau\;&omicron\;&nu\; &Pi\;&lambda\;&omega\;&tau\;ί&nu\;&omicron\;\, &tau\;&eta\; &mu\;&omicron\;&nu\;&iota\;&sigma\;&tau\;&iota\;&kappa\;ή &omicron\;&nu\;&tau\;&omicron\;&lambda\;&omicron\;&gamma\;ί&alpha\; &tau\;&omicron\;&upsilon\; &Sigma\;&pi\;&iota\;&nu\;ό&zeta\;&alpha\;\, &tau\;&eta\; &delta\;&iota\;&alpha\;&lambda\;&epsilon\;&kappa\;&tau\;&iota\;&kappa\;ή &kappa\;ί&nu\;&eta\;&sigma\;&eta\; &tau\;&omicron\;&upsilon\; &Chi\;έ&gamma\;&kappa\;&epsilon\;&lambda\;\, &tau\;&eta\; &sigma\;&upsilon\;&nu\;-&alpha\;&nu\;ή&kappa\;&epsilon\;&iota\;&nu\; &alpha\;&nu\;&theta\;&rho\;ώ&pi\;&omicron\;&upsilon\; &kappa\;&alpha\;&iota\; &Epsilon\;ί&nu\;&alpha\;&iota\; &sigma\;&tau\;&omicron\;&nu\; &Chi\;ά&iota\;&nu\;&tau\;&epsilon\;&gamma\;&kappa\;&epsilon\;&rho\;\, &tau\;&eta\; «\;&sigma\;ά&rho\;&kappa\;&alpha\; &tau\;&omicron\;&upsilon\; &kappa\;ό&sigma\;&mu\;&omicron\;&upsilon\;»\; &sigma\;&tau\;&omicron\;&nu\; Merleau-Ponty &kappa\;&alpha\;&iota\; &tau\;&eta\; &delta\;&iota\;&alpha\;&delta\;&iota\;&kappa\;&alpha\;&sigma\;&iota\;&alpha\;&kappa\;ή &omicron\;&nu\;&tau\;&omicron\;&lambda\;&omicron\;&gamma\;ί&alpha\; &tau\;&omicron\;&upsilon\; Whitehead.
\n&Sigma\;&tau\;&omicron\; &kappa\;έ&nu\;&tau\;&rho\;&omicron\; &alpha\;&upsilon\;&tau\;ή&sigmaf\; &tau\;&eta\;&sigmaf\; &sigma\;&kappa\;έ&psi\;&eta\;&sigmaf\; &alpha\;&nu\;&alpha\;&pi\;&tau\;ύ&sigma\;&sigma\;&epsilon\;&tau\;&alpha\;&iota\; &eta\; &Omicron\;&nu\;&tau\;&omicron\;&lambda\;&omicron\;&gamma\;ί&alpha\; &Mu\;&epsilon\;&tau\;&alpha\;&mu\;ό&rho\;&phi\;&omega\;&sigma\;&eta\;&sigmaf\;\, &sigma\;ύ&mu\;&phi\;&omega\;&nu\;&alpha\; &mu\;&epsilon\; &tau\;&eta\;&nu\; &omicron\;&pi\;&omicron\;ί&alpha\; &tau\;&omicron\; &Epsilon\;ί&nu\;&alpha\;&iota\; &delta\;&epsilon\;&nu\; &epsilon\;ί&nu\;&alpha\;&iota\; &delta\;&epsilon\;&delta\;&omicron\;&mu\;έ&nu\;&omicron\; &alpha\;&lambda\;&lambda\;ά &gamma\;&epsilon\;&nu\;&nu\;ά&tau\;&alpha\;&iota\; &kappa\;&alpha\;&iota\; &mu\;&epsilon\;&tau\;&alpha\;&sigma\;&chi\;&eta\;&mu\;&alpha\;&tau\;ί&zeta\;&epsilon\;&tau\;&alpha\;&iota\; &delta\;&iota\;&alpha\;&rho\;&kappa\;ώ&sigmaf\;\, &kappa\;&alpha\;&iota\; &epsilon\;&delta\;ώ &alpha\;&nu\;&alpha\;&delta\;ύ&epsilon\;&tau\;&alpha\;&iota\; &eta\; &Pi\;&omicron\;&iota\;&eta\;&tau\;&iota\;&kappa\;ό&tau\;&eta\;&tau\;&alpha\; &tau\;&omicron\;&upsilon\; &Kappa\;ό&sigma\;&mu\;&omicron\;&upsilon\; &omega\;&sigmaf\; &Kappa\;&omicron\;&sigma\;&mu\;&iota\;&kappa\;ή &Pi\;&omicron\;ί&eta\;&sigma\;&eta\;\, &delta\;&eta\;&lambda\;&alpha\;&delta\;ή &omega\;&sigmaf\; &eta\; ί&delta\;&iota\;&alpha\; &eta\; &delta\;&eta\;&mu\;&iota\;&omicron\;&upsilon\;&rho\;&gamma\;&iota\;&kappa\;ή &pi\;&rho\;ά&xi\;&eta\; &mu\;&epsilon\; &tau\;&eta\;&nu\; &omicron\;&pi\;&omicron\;ί&alpha\; &eta\; &pi\;&rho\;&alpha\;&gamma\;&mu\;&alpha\;&tau\;&iota\;&kappa\;ό&tau\;&eta\;&tau\;&alpha\; &mu\;&omicron\;&rho\;&phi\;&omicron\;&pi\;&omicron\;&iota\;&epsilon\;ί&tau\;&alpha\;&iota\; &kappa\;&alpha\;&iota\; &alpha\;&upsilon\;&tau\;&omicron\;-&epsilon\;&kappa\;&delta\;&eta\;&lambda\;ώ&nu\;&epsilon\;&tau\;&alpha\;&iota\;. &Eta\; &pi\;&omicron\;&iota\;&eta\;&tau\;&iota\;&kappa\;ό&tau\;&eta\;&tau\;&alpha\; &alpha\;&upsilon\;&tau\;ή &pi\;&eta\;&gamma\;ά&zeta\;&epsilon\;&iota\; &alpha\;&pi\;ό &tau\;&eta\; &delta\;&upsilon\;&nu\;&alpha\;&mu\;&iota\;&kappa\;ή &sigma\;&chi\;έ&sigma\;&eta\; &tau\;&eta\;&sigmaf\; &Alpha\;&beta\;ύ&sigma\;&sigma\;&omicron\;&upsilon\;\, &tau\;&omicron\;&upsilon\; &Mu\;&eta\;&delta\;&epsilon\;&nu\;ό&sigmaf\; &kappa\;&alpha\;&iota\; &tau\;&omicron\;&upsilon\; &Pi\;&alpha\;&nu\;&tau\;ό&sigmaf\;\, &kappa\;&alpha\;&theta\;ώ&sigmaf\; &kappa\;&alpha\;&iota\; &tau\;&omicron\;&upsilon\; &Chi\;ά&omicron\;&upsilon\;&sigmaf\; &kappa\;&alpha\;&iota\; &tau\;&eta\;&sigmaf\; &Tau\;ά&xi\;&eta\;&sigmaf\;\, ό&pi\;&omicron\;&upsilon\; &tau\;&omicron\; &Mu\;&eta\;&delta\;έ&nu\; &delta\;&epsilon\;&nu\; &sigma\;&eta\;&mu\;&alpha\;ί&nu\;&epsilon\;&iota\; &alpha\;&nu\;&upsilon\;&pi\;&alpha\;&rho\;&xi\;ί&alpha\; &alpha\;&lambda\;&lambda\;ά &delta\;&eta\;&mu\;&iota\;&omicron\;&upsilon\;&rho\;&gamma\;&iota\;&kappa\;ή &delta\;&upsilon\;&nu\;&alpha\;&tau\;ό&tau\;&eta\;&tau\;&alpha\;\, έ&nu\;&alpha\; &pi\;&rho\;&omicron\;-&omicron\;&nu\;&tau\;&omicron\;&lambda\;&omicron\;&gamma\;&iota\;&kappa\;ό &beta\;ά&theta\;&omicron\;&sigmaf\; &alpha\;&pi\;ό &tau\;&omicron\; &omicron\;&pi\;&omicron\;ί&omicron\; &alpha\;&nu\;&alpha\;&delta\;ύ&epsilon\;&tau\;&alpha\;&iota\; &tau\;&omicron\; &Pi\;ά&nu\; &omega\;&sigmaf\; &sigma\;&upsilon\;&nu\;&epsilon\;&chi\;ή&sigmaf\; &phi\;&alpha\;&nu\;έ&rho\;&omega\;&sigma\;&eta\; &tau\;&omicron\;&upsilon\; &Epsilon\;ί&nu\;&alpha\;&iota\;\, &epsilon\;&nu\;ώ &tau\;&omicron\; &Chi\;ά&omicron\;&sigmaf\; &delta\;&epsilon\;&nu\; &epsilon\;ί&nu\;&alpha\;&iota\; &alpha\;&pi\;&lambda\;ή &alpha\;&tau\;&alpha\;&xi\;ί&alpha\; &alpha\;&lambda\;&lambda\;ά &pi\;&epsilon\;&delta\;ί&omicron\; &Delta\;&eta\;&mu\;&iota\;&omicron\;&upsilon\;&rho\;&gamma\;&iota\;&kappa\;ή&sigmaf\; &Alpha\;&beta\;&epsilon\;&beta\;&alpha\;&iota\;ό&tau\;&eta\;&tau\;&alpha\;&sigmaf\;\, &eta\; &alpha\;&nu\;&omicron\;&iota\;&chi\;&tau\;ή &mu\;ή&tau\;&rho\;&alpha\; &tau\;&omega\;&nu\; &mu\;&omicron\;&rho\;&phi\;ώ&nu\;\, &alpha\;&pi\;ό &tau\;&eta\;&nu\; &omicron\;&pi\;&omicron\;ί&alpha\; &alpha\;&nu\;&alpha\;&delta\;ύ&epsilon\;&tau\;&alpha\;&iota\; &eta\; &Tau\;ά&xi\;&eta\; &omega\;&sigmaf\; &pi\;&rho\;&omicron\;&sigma\;&omega\;&rho\;&iota\;&nu\;ή &mu\;&omicron\;&rho\;&phi\;&omicron\;&pi\;&omicron\;ί&eta\;&sigma\;&eta\;\, &gamma\;&iota\;&alpha\; &nu\;&alpha\; &epsilon\;&pi\;&iota\;&sigma\;&tau\;&rho\;έ&psi\;&epsilon\;&iota\; &kappa\;&alpha\;&iota\; &pi\;ά&lambda\;&iota\; &sigma\;&tau\;&omicron\; &Chi\;ά&omicron\;&sigmaf\; &mu\;έ&sigma\;&alpha\; &sigma\;&epsilon\; έ&nu\;&alpha\;&nu\; &rho\;&upsilon\;&theta\;&mu\;&iota\;&kappa\;ό &kappa\;&alpha\;&iota\; &alpha\;&upsilon\;&tau\;&omicron\;-&upsilon\;&pi\;&epsilon\;&rho\;&beta\;&alpha\;&tau\;&iota\;&kappa\;ό &kappa\;ύ&kappa\;&lambda\;&omicron\; &mu\;&epsilon\;&tau\;&alpha\;&mu\;ό&rho\;&phi\;&omega\;&sigma\;&eta\;&sigmaf\;\, &gamma\;&epsilon\;&gamma\;&omicron\;&nu\;ό&sigmaf\; &pi\;&omicron\;&upsilon\; &sigma\;&upsilon\;&nu\;&alpha\;&nu\;&tau\;ά &tau\;&eta\;&nu\; &eta\;&rho\;&alpha\;&kappa\;&lambda\;&epsilon\;ί&tau\;&epsilon\;&iota\;&alpha\; &alpha\;&rho\;&mu\;&omicron\;&nu\;ί&alpha\; &tau\;&omega\;&nu\; &alpha\;&nu\;&tau\;&iota\;&theta\;έ&tau\;&omega\;&nu\;\, &tau\;&omicron\; &delta\;&eta\;&mu\;&iota\;&omicron\;&upsilon\;&rho\;&gamma\;&iota\;&kappa\;ό &chi\;ά&omicron\;&sigmaf\; &tau\;&omicron\;&upsilon\; &Nu\;ί&tau\;&sigma\;&epsilon\;\, &tau\;&eta\; &zeta\;&omega\;&tau\;&iota\;&kappa\;ή &omicron\;&rho\;&mu\;ή &tau\;&omicron\;&upsilon\; &Mu\;&pi\;&epsilon\;&rho\;&gamma\;&kappa\;&sigma\;ό&nu\;\, &tau\;&eta\;&nu\; &pi\;&omicron\;&lambda\;&lambda\;&alpha\;&pi\;&lambda\;ό&tau\;&eta\;&tau\;&alpha\; &tau\;&omicron\;&upsilon\; &Nu\;&tau\;&epsilon\;&lambda\;έ&zeta\; &kappa\;&alpha\;&iota\; &tau\;&eta\; &sigma\;ύ&gamma\;&chi\;&rho\;&omicron\;&nu\;&eta\; &epsilon\;&pi\;&iota\;&sigma\;&tau\;&eta\;&mu\;&omicron\;&nu\;&iota\;&kappa\;ή &kappa\;&alpha\;&tau\;&alpha\;&nu\;ό&eta\;&sigma\;&eta\; &tau\;&eta\;&sigmaf\; &alpha\;&upsilon\;&tau\;&omicron\;-&omicron\;&rho\;&gamma\;ά&nu\;&omega\;&sigma\;&eta\;&sigmaf\; &sigma\;&tau\;&omicron\;&nu\; &Pi\;&rho\;ί&gamma\;&kappa\;&omicron\;&zeta\;&iota\;&nu\;.
\n&Mu\;έ&sigma\;&alpha\; &sigma\;&epsilon\; &alpha\;&upsilon\;&tau\;ή &tau\;&eta\; &delta\;&iota\;&alpha\;&delta\;&iota\;&kappa\;&alpha\;&sigma\;ί&alpha\;\, &omicron\; &Kappa\;ό&sigma\;&mu\;&omicron\;&sigmaf\; &delta\;&epsilon\;&nu\; &epsilon\;ί&nu\;&alpha\;&iota\; &mu\;&eta\;&chi\;&alpha\;&nu\;&iota\;&sigma\;&tau\;&iota\;&kappa\;ό &sigma\;ύ&sigma\;&tau\;&eta\;&mu\;&alpha\; &alpha\;&lambda\;&lambda\;ά &alpha\;&upsilon\;&tau\;&omicron\;-&pi\;&omicron\;&iota\;&eta\;&tau\;&iota\;&kappa\;ή &delta\;&eta\;&mu\;&iota\;&omicron\;&upsilon\;&rho\;&gamma\;ί&alpha\;\, &mu\;&iota\;&alpha\; &zeta\;&omega\;&nu\;&tau\;&alpha\;&nu\;ή &rho\;&omicron\;ή ό&pi\;&omicron\;&upsilon\; &tau\;&omicron\; ά&mu\;&omicron\;&rho\;&phi\;&omicron\; &gamma\;ί&nu\;&epsilon\;&tau\;&alpha\;&iota\; &mu\;&omicron\;&rho\;&phi\;ή &kappa\;&alpha\;&iota\; &eta\; &mu\;&omicron\;&rho\;&phi\;ή &epsilon\;&pi\;&iota\;&sigma\;&tau\;&rho\;έ&phi\;&epsilon\;&iota\; &sigma\;&tau\;&omicron\; ά&mu\;&omicron\;&rho\;&phi\;&omicron\;\, &kappa\;&alpha\;&iota\; έ&tau\;&sigma\;&iota\; &eta\; ύ&pi\;&alpha\;&rho\;&xi\;&eta\; &epsilon\;&mu\;&phi\;&alpha\;&nu\;ί&zeta\;&epsilon\;&tau\;&alpha\;&iota\; &omega\;&sigmaf\; &gamma\;&epsilon\;&nu\;&epsilon\;&tau\;&iota\;&kappa\;ή\, &sigma\;&chi\;&epsilon\;&sigma\;&iota\;&alpha\;&kappa\;ή &kappa\;&alpha\;&iota\; &pi\;&omicron\;&iota\;&eta\;&tau\;&iota\;&kappa\;ή. &Eta\; &mu\;&epsilon\;&tau\;&alpha\;-&phi\;&iota\;&lambda\;&omicron\;&sigma\;&omicron\;&phi\;&iota\;&kappa\;ή &sigma\;&tau\;ά&sigma\;&eta\; &mu\;&epsilon\;&tau\;&alpha\;&tau\;&omicron\;&pi\;ί&zeta\;&epsilon\;&iota\; &tau\;&omicron\; &kappa\;έ&nu\;&tau\;&rho\;&omicron\; &alpha\;&pi\;ό &tau\;&eta\; &gamma\;&nu\;ώ&sigma\;&eta\; &pi\;&rho\;&omicron\;&sigmaf\; &tau\;&eta\; &Beta\;&iota\;&omega\;&mu\;&alpha\;&tau\;&iota\;&kappa\;ή &Sigma\;&omicron\;&phi\;ί&alpha\;\, ό&pi\;&omicron\;&upsilon\; &eta\; &alpha\;&lambda\;ή&theta\;&epsilon\;&iota\;&alpha\; &delta\;&epsilon\;&nu\; &epsilon\;ί&nu\;&alpha\;&iota\; &alpha\;&pi\;&lambda\;ώ&sigmaf\; &epsilon\;&nu\;&nu\;&omicron\;&iota\;&omicron\;&lambda\;&omicron\;&gamma\;&iota\;&kappa\;ή &alpha\;&lambda\;&lambda\;ά &epsilon\;&mu\;&pi\;&epsilon\;&iota\;&rho\;&iota\;&kappa\;ή &kappa\;&alpha\;&iota\; &sigma\;&upsilon\;&mu\;&mu\;&epsilon\;&tau\;&omicron\;&chi\;&iota\;&kappa\;ή\, &mu\;&iota\;&alpha\; &kappa\;&alpha\;&tau\;ά&sigma\;&tau\;&alpha\;&sigma\;&eta\; &sigma\;&upsilon\;&nu\;&tau\;&omicron\;&nu\;&iota\;&sigma\;&mu\;&omicron\;ύ &mu\;&epsilon\; &tau\;&omicron\;&nu\; &rho\;&upsilon\;&theta\;&mu\;ό &tau\;&omicron\;&upsilon\; &kappa\;ό&sigma\;&mu\;&omicron\;&upsilon\;\, &kappa\;&alpha\;&iota\; &epsilon\;&delta\;ώ &epsilon\;&mu\;&phi\;&alpha\;&nu\;ί&zeta\;&epsilon\;&tau\;&alpha\;&iota\; &eta\; &Upsilon\;&pi\;έ&rho\;&beta\;&alpha\;&sigma\;&eta\; &tau\;&eta\;&sigmaf\; &Gamma\;&lambda\;ώ&sigma\;&sigma\;&alpha\;&sigmaf\;\, &kappa\;&alpha\;&theta\;ώ&sigmaf\; &eta\; &alpha\;&lambda\;ή&theta\;&epsilon\;&iota\;&alpha\; &delta\;&epsilon\;&nu\; &mu\;&pi\;&omicron\;&rho\;&epsilon\;ί &nu\;&alpha\; &pi\;&epsilon\;&rho\;&iota\;&omicron\;&rho\;&iota\;&sigma\;&tau\;&epsilon\;ί &sigma\;&epsilon\; &omicron\;&rho\;&iota\;&sigma\;&mu\;&omicron\;ύ&sigmaf\; &kappa\;&alpha\;&iota\; &delta\;ό&gamma\;&mu\;&alpha\;&tau\;&alpha\; &alpha\;&lambda\;&lambda\;ά &beta\;&iota\;ώ&nu\;&epsilon\;&tau\;&alpha\;&iota\; &omega\;&sigmaf\; ά&mu\;&epsilon\;&sigma\;&eta\; &pi\;&alpha\;&rho\;&omicron\;&upsilon\;&sigma\;ί&alpha\;\, ό&pi\;&omega\;&sigmaf\; &delta\;&iota\;&alpha\;&phi\;&alpha\;ί&nu\;&epsilon\;&tau\;&alpha\;&iota\; &sigma\;&tau\;&omicron\;&nu\; &Sigma\;&omega\;&kappa\;&rho\;ά&tau\;&eta\; &kappa\;&alpha\;&iota\; &tau\;&eta\; &phi\;&iota\;&lambda\;&omicron\;&sigma\;&omicron\;&phi\;ί&alpha\; &omega\;&sigmaf\; &tau\;&rho\;ό&pi\;&omicron\; &zeta\;&omega\;ή&sigmaf\;\, &sigma\;&tau\;&omicron\;&upsilon\;&sigmaf\; &Sigma\;&tau\;&omega\;&iota\;&kappa\;&omicron\;ύ&sigmaf\; &kappa\;&alpha\;&iota\; &tau\;&eta\;&nu\; &tau\;έ&chi\;&nu\;&eta\; &tau\;&omicron\;&upsilon\; &beta\;ί&omicron\;&upsilon\;\, &sigma\;&tau\;&omicron\;&nu\; &Zeta\;&epsilon\;&nu\; &kappa\;&alpha\;&iota\; &tau\;&eta\; &mu\;&eta\;-&epsilon\;&nu\;&nu\;&omicron\;&iota\;&omicron\;&lambda\;&omicron\;&gamma\;&iota\;&kappa\;ή &epsilon\;&pi\;ί&gamma\;&nu\;&omega\;&sigma\;&eta\;\, &sigma\;&tau\;&omicron\;&nu\; Wittgenstein &kappa\;&alpha\;&iota\; &tau\;&alpha\; ό&rho\;&iota\;&alpha\; &tau\;&eta\;&sigmaf\; &gamma\;&lambda\;ώ&sigma\;&sigma\;&alpha\;&sigmaf\;\, &kappa\;&alpha\;&iota\; &sigma\;&tau\;&omicron\;&nu\; Heidegger ό&pi\;&omicron\;&upsilon\; &eta\; &sigma\;&kappa\;έ&psi\;&eta\; &pi\;&lambda\;&eta\;&sigma\;&iota\;ά&zeta\;&epsilon\;&iota\; &tau\;&eta\; &sigma\;&iota\;&omega\;&pi\;ή &tau\;&omicron\;&upsilon\; &Epsilon\;ί&nu\;&alpha\;&iota\;. &Eta\; &mu\;&epsilon\;&tau\;&alpha\;-&phi\;&iota\;&lambda\;&omicron\;&sigma\;&omicron\;&phi\;ί&alpha\;\, &epsilon\;&pi\;&omicron\;&mu\;έ&nu\;&omega\;&sigmaf\;\, &delta\;&epsilon\;&nu\; &sigma\;&upsilon\;&gamma\;&kappa\;&rho\;&omicron\;&tau\;&epsilon\;ί &kappa\;&lambda\;&epsilon\;&iota\;&sigma\;&tau\;ό &sigma\;ύ&sigma\;&tau\;&eta\;&mu\;&alpha\; &alpha\;&lambda\;&lambda\;ά έ&nu\;&alpha\;&nu\; &Alpha\;&nu\;&omicron\;&iota\;&chi\;&tau\;ό &Omicron\;&rho\;ί&zeta\;&omicron\;&nu\;&tau\;&alpha\;\, &mu\;&iota\;&alpha\; &delta\;&iota\;&alpha\;&rho\;&kappa\;ή &kappa\;ί&nu\;&eta\;&sigma\;&eta\; &pi\;&rho\;&omicron\;&sigmaf\; &tau\;&omicron\; Ά&pi\;&epsilon\;&iota\;&rho\;&omicron\; ό&pi\;&omicron\;&upsilon\; &eta\; &epsilon\;&nu\;ό&tau\;&eta\;&tau\;&alpha\; &delta\;&epsilon\;&nu\; &epsilon\;ί&nu\;&alpha\;&iota\; &omicron\;&mu\;&omicron\;&iota\;&omicron\;&mu\;&omicron\;&rho\;&phi\;ί&alpha\; &alpha\;&lambda\;&lambda\;ά &Kappa\;&alpha\;&theta\;&omicron\;&lambda\;&iota\;&kappa\;ή &Epsilon\;&nu\;ό&tau\;&eta\;&tau\;&alpha\;/&Pi\;&omicron\;&lambda\;&lambda\;&alpha\;&pi\;&lambda\;ό&tau\;&eta\;&tau\;&alpha\;\, &delta\;&eta\;&lambda\;&alpha\;&delta\;ή &mu\;&iota\;&alpha\; &epsilon\;&nu\;ό&tau\;&eta\;&tau\;&alpha\; &pi\;&omicron\;&upsilon\; &epsilon\;&kappa\;&delta\;&eta\;&lambda\;ώ&nu\;&epsilon\;&tau\;&alpha\;&iota\; &mu\;έ&sigma\;&alpha\; &alpha\;&pi\;ό &tau\;&eta\; &delta\;&iota\;&alpha\;&phi\;&omicron\;&rho\;&omicron\;&pi\;&omicron\;ί&eta\;&sigma\;&eta\; &kappa\;&alpha\;&iota\; &tau\;&eta\;&nu\; &pi\;&omicron\;&lambda\;&lambda\;&alpha\;&pi\;&lambda\;ό&tau\;&eta\;&tau\;&alpha\;\, &gamma\;&epsilon\;&gamma\;&omicron\;&nu\;ό&sigmaf\; &pi\;&omicron\;&upsilon\; &sigma\;&upsilon\;&nu\;&delta\;έ&epsilon\;&tau\;&alpha\;&iota\; &mu\;&epsilon\; &tau\;&eta\; &sigma\;ύ&mu\;&pi\;&tau\;&omega\;&sigma\;&eta\; &tau\;&omega\;&nu\; &alpha\;&nu\;&tau\;&iota\;&theta\;έ&tau\;&omega\;&nu\; &sigma\;&tau\;&omicron\;&nu\; &Nu\;&iota\;&kappa\;ό&lambda\;&alpha\;&omicron\; &Kappa\;&omicron\;&upsilon\;&zeta\;&alpha\;&nu\;ό\, &tau\;&eta\;&nu\; &epsilon\;&xi\;&epsilon\;&lambda\;&iota\;&kappa\;&tau\;&iota\;&kappa\;ή &epsilon\;&nu\;ό&tau\;&eta\;&tau\;&alpha\; &tau\;&omicron\;&upsilon\; Teilhard de \;Chardin\, &tau\;&eta\;&nu\; &pi\;&omicron\;&lambda\;ύ&pi\;&lambda\;&omicron\;&kappa\;&eta\; &sigma\;&kappa\;έ&psi\;&eta\; &tau\;&omicron\;&upsilon\; Morin\, &tau\;&eta\; &delta\;&eta\;&mu\;&iota\;&omicron\;&upsilon\;&rho\;&gamma\;&iota\;&kappa\;ή &phi\;&alpha\;&nu\;&tau\;&alpha\;&sigma\;&iota\;&alpha\;&kappa\;ή &theta\;έ&sigma\;&mu\;&iota\;&sigma\;&eta\; &tau\;&omicron\;&upsilon\; Castoriadis &kappa\;&alpha\;&iota\; &tau\;&eta\; &phi\;&iota\;&lambda\;&omicron\;&sigma\;&omicron\;&phi\;ί&alpha\; &tau\;&eta\;&sigmaf\; &pi\;&omicron\;&lambda\;&lambda\;&alpha\;&pi\;&lambda\;ό&tau\;&eta\;&tau\;&alpha\;&sigmaf\; &sigma\;&tau\;&omicron\;&nu\; Deleuze.
\n&Sigma\;&tau\;&omicron\; &beta\;&alpha\;&theta\;ύ&tau\;&epsilon\;&rho\;&omicron\; &epsilon\;&pi\;ί&pi\;&epsilon\;&delta\;&omicron\;\, &eta\; &mu\;&epsilon\;&tau\;&alpha\;-&phi\;&iota\;&lambda\;&omicron\;&sigma\;&omicron\;&phi\;ί&alpha\; &omicron\;&delta\;&eta\;&gamma\;&epsilon\;ί &sigma\;&tau\;&eta\; &Sigma\;&iota\;&omega\;&pi\;&eta\;&lambda\;ή &Epsilon\;&pi\;ί&gamma\;&nu\;&omega\;&sigma\;&eta\;\, ό&pi\;&omicron\;&upsilon\; &eta\; &gamma\;&nu\;ώ&sigma\;&eta\; &delta\;&epsilon\;&nu\; &epsilon\;ί&nu\;&alpha\;&iota\; &pi\;&lambda\;έ&omicron\;&nu\; &alpha\;&nu\;&alpha\;&lambda\;&upsilon\;&tau\;&iota\;&kappa\;ή &alpha\;&lambda\;&lambda\;ά &sigma\;&tau\;&omicron\;&chi\;&alpha\;&sigma\;&tau\;&iota\;&kappa\;ή &pi\;&alpha\;&rho\;&omicron\;&upsilon\;&sigma\;ί&alpha\; &mu\;έ&sigma\;&alpha\; &sigma\;&tau\;&omicron\; &Mu\;&upsilon\;&sigma\;&tau\;ή&rho\;&iota\;&omicron\; &tau\;&omicron\;&upsilon\; &Epsilon\;ί&nu\;&alpha\;&iota\;\, &kappa\;&alpha\;&iota\; &epsilon\;&delta\;ώ &eta\; &phi\;&iota\;&lambda\;&omicron\;&sigma\;&omicron\;&phi\;ί&alpha\; &mu\;&epsilon\;&tau\;&alpha\;&tau\;&rho\;έ&pi\;&epsilon\;&tau\;&alpha\;&iota\; &sigma\;&epsilon\; &sigma\;&tau\;ά&sigma\;&eta\; &delta\;έ&omicron\;&upsilon\;&sigmaf\; &alpha\;&pi\;έ&nu\;&alpha\;&nu\;&tau\;&iota\; &sigma\;&tau\;&omicron\; ά&rho\;&rho\;&eta\;&tau\;&omicron\;\, ό&pi\;&omega\;&sigmaf\; &sigma\;&tau\;&omicron\;&nu\; Pascal &kappa\;&alpha\;&iota\; &tau\;&omicron\;&upsilon\;&sigmaf\; &lambda\;ό&gamma\;&omicron\;&upsilon\;&sigmaf\; &tau\;&eta\;&sigmaf\; &kappa\;&alpha\;&rho\;&delta\;&iota\;ά&sigmaf\;\, &sigma\;&tau\;&omicron\;&nu\; Meister Eckhart &kappa\;&alpha\;&iota\; &tau\;&eta\;&nu\; &epsilon\;&sigma\;&omega\;&tau\;&epsilon\;&rho\;&iota\;&kappa\;ή &sigma\;&iota\;&omega\;&pi\;ή\, &sigma\;&tau\;&omicron\;&nu\; Levinas &kappa\;&alpha\;&iota\; &tau\;&omicron\; ά&pi\;&epsilon\;&iota\;&rho\;&omicron\; &tau\;&omicron\;&upsilon\; Ά&lambda\;&lambda\;&omicron\;&upsilon\;\, &kappa\;&alpha\;&iota\; &sigma\;&tau\;&omicron\;&nu\; Blanchot &kappa\;&alpha\;&iota\; &tau\;&omicron\; ό&rho\;&iota\;&omicron\; &tau\;&eta\;&sigmaf\; &gamma\;&lambda\;ώ&sigma\;&sigma\;&alpha\;&sigmaf\;. Έ&tau\;&sigma\;&iota\;\, &eta\; &mu\;&epsilon\;&tau\;&alpha\;-&phi\;&iota\;&lambda\;&omicron\;&sigma\;&omicron\;&phi\;&iota\;&kappa\;ή &sigma\;&kappa\;έ&psi\;&eta\; &tau\;&omicron\;&upsilon\; &Kappa\;&alpha\;&rho\;&pi\;&omicron\;ύ&zeta\;&omicron\;&upsilon\; &alpha\;&nu\;&alpha\;&delta\;ύ&epsilon\;&tau\;&alpha\;&iota\; &omega\;&sigmaf\; &omicron\;&nu\;&tau\;&omicron\;&lambda\;&omicron\;&gamma\;ί&alpha\; &delta\;&eta\;&mu\;&iota\;&omicron\;&upsilon\;&rho\;&gamma\;&iota\;&kappa\;ή&sigmaf\; &mu\;&epsilon\;&tau\;&alpha\;&mu\;ό&rho\;&phi\;&omega\;&sigma\;&eta\;&sigmaf\; &kappa\;&alpha\;&iota\; &tau\;&alpha\;&upsilon\;&tau\;ό&chi\;&rho\;&omicron\;&nu\;&alpha\; &omega\;&sigmaf\; &upsilon\;&pi\;&alpha\;&rho\;&xi\;&iota\;&alpha\;&kappa\;ό&sigmaf\; &tau\;&rho\;ό&pi\;&omicron\;&sigmaf\; &zeta\;&omega\;ή&sigmaf\;\, ό&pi\;&omicron\;&upsilon\; &eta\; &pi\;&rho\;&alpha\;&gamma\;&mu\;&alpha\;&tau\;&iota\;&kappa\;ό&tau\;&eta\;&tau\;&alpha\; &epsilon\;ί&nu\;&alpha\;&iota\; &alpha\;&nu\;&omicron\;&iota\;&chi\;&tau\;ή\, &sigma\;&chi\;&epsilon\;&sigma\;&iota\;&alpha\;&kappa\;ή &kappa\;&alpha\;&iota\; &pi\;&omicron\;&iota\;&eta\;&tau\;&iota\;&kappa\;ή\, &eta\; &gamma\;&nu\;ώ&sigma\;&eta\; &mu\;&epsilon\;&tau\;&alpha\;&mu\;&omicron\;&rho\;&phi\;ώ&nu\;&epsilon\;&tau\;&alpha\;&iota\; &sigma\;&epsilon\; &sigma\;&omicron\;&phi\;ί&alpha\;\, &eta\; &epsilon\;&nu\;ό&tau\;&eta\;&tau\;&alpha\; &phi\;&alpha\;&nu\;&epsilon\;&rho\;ώ&nu\;&epsilon\;&tau\;&alpha\;&iota\; &omega\;&sigmaf\; &pi\;&omicron\;&lambda\;&lambda\;&alpha\;&pi\;&lambda\;ό&tau\;&eta\;&tau\;&alpha\;\, &kappa\;&alpha\;&iota\; &omicron\; ά&nu\;&theta\;&rho\;&omega\;&pi\;&omicron\;&sigmaf\; &kappa\;&alpha\;&lambda\;&epsilon\;ί&tau\;&alpha\;&iota\; &nu\;&alpha\; &mu\;&epsilon\;&tau\;έ&chi\;&epsilon\;&iota\; &sigma\;&upsilon\;&nu\;&epsilon\;&iota\;&delta\;&eta\;&tau\;ά &sigma\;&tau\;&eta\;&nu\; &kappa\;&omicron\;&sigma\;&mu\;&iota\;&kappa\;ή &delta\;&iota\;&alpha\;&delta\;&iota\;&kappa\;&alpha\;&sigma\;ί&alpha\; &tau\;&eta\;&sigmaf\; &delta\;&eta\;&mu\;&iota\;&omicron\;&upsilon\;&rho\;&gamma\;ί&alpha\;&sigmaf\;\, &beta\;&iota\;ώ&nu\;&omicron\;&nu\;&tau\;&alpha\;&sigmaf\; &tau\;&eta\;&nu\; &Alpha\;&nu\;&omicron\;&iota\;&chi\;&tau\;ή &Omicron\;&lambda\;ό&tau\;&eta\;&tau\;&alpha\; &omega\;&sigmaf\; &alpha\;&delta\;&iota\;ά&kappa\;&omicron\;&pi\;&eta\; &kappa\;ί&nu\;&eta\;&sigma\;&eta\; &tau\;&omicron\;&upsilon\; &Epsilon\;ί&nu\;&alpha\;&iota\; &mu\;έ&sigma\;&alpha\; &sigma\;&tau\;&omicron\; ά&pi\;&epsilon\;&iota\;&rho\;&omicron\; &mu\;&upsilon\;&sigma\;&tau\;ή&rho\;&iota\;&omicron\; &tau\;&eta\;&sigmaf\; ύ&pi\;&alpha\;&rho\;&xi\;&eta\;&sigmaf\;.
ORGANIZER;CN=Abhijith Jose: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Europe/London:20260429T210000 DTEND;TZID=Europe/London:20261126T170000 SUMMARY:Séminaire Arendt 2026 UID:20260902T210139Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Europe/London DESCRIPTION:Le Ré\;seau Arendtien Francophone\, cré\;é\; en 2024\, vise à\; favoriser une synergie entre celles et ceux qui\, des amateurs aux chercheuses\, fré\;quentent la pensé\;e de Hannah Arendt. Dans cette optique\, nous cherchons à\; mettre en place un rendez-vous ré\;gulier pour en discuter les diffé\;rents interpré\;tations et aspects.
\nDu fait de l&rsquo\;é\;tendue de la francophonie\, ces sé\;minaires auront lieu en ligne. Leur principe sera le suivant : les participant-e-s auront tous et toutes pré\;alablement lu un article ou un chapitre ré\;cent\, lequel sera pré\;senté\; trè\;s rapidement par souci de prioriser les é\;changes (10 minutes) par son autrice ou auteur. À\; partir de celui-ci\, un-e membre du ré\;seau ouvrira (5 min) à\; un dé\;bat plus large afin de discuter\, outre l&rsquo\;article\, les diffé\;rents interpré\;tations et aspects de l&rsquo\;&oelig\;uvre d&rsquo\;Arendt (1h30).
\nProgramme 2026\nEn 2026\, nous proposons quatre sé\;ances ordinaires du sé\;minaire et une sé\;ance spé\;ciale : «\; Arendt et la science é\;conomique »\;\, «\; Arendt et le travail »\;\, «\; Liberté\;\, volonté\;\, politique »\;\, «\; Arendt et la violence »\;\, «\; Philosophie\, é\;ducation et politique »\;.
\nLe sé\;minaire est ouvert à\; toutes et tous sans inscription pré\;alable \; n&rsquo\;hé\;sitez pas à\; venir y assister et y participer. Les articles et textes discuté\;s sont disponibles sur le site du RAF. N&rsquo\;hé\;sitez pas non plus à\; nous contacter pour toute demande d&rsquo\;information complé\;mentaire.
\nLe RAF ?\nLe Ré\;seau Arendtien Francophone (RAF) se veut un espace divers et pluriel\, rassemblant une communauté\; de doctorant-e-s\, enseignant-e-s\, chercheurs/ses\, intellectuel-le-s et toute personne inté\;ressé\;e ou engagé\;e dans l'é\;tude et la diffusion de la pensé\;e d'Hannah Arendt en France et le monde francophone. À\; travers cette plateforme\, nous souhaitons favoriser les é\;changes intellectuels\, offrir une visibilité\; accrue aux travaux de recherche et cré\;er des liens solides entre francophones s'inté\;ressant à\; et puisant dans l'&oelig\;uvre de cette autrice majeure du XXe siè\;cle.
\nOutre l&rsquo\;organisation de ce sé\;minaire et d'é\;vè\;nements acadé\;miques lié\;s à\; la pensé\;e d'Arendt\, le ré\;seau actualise continuellement un site web qui met à\; disposition : une bibliographie des textes de langue franç\;aise consacré\;s à\; Arendt ou la mobilisant\, un annuaire des membres du ré\;seau\, un agenda des activité\;s francophones qui lui sont dé\;dié\;es et une lettre d'information mensuelle.
\nN'hé\;sitez pas à\; rejoindre le ré\;seau ou à\; nous contacter pour rejoindre l&rsquo\;é\;quipe d&rsquo\;animation !
\n ORGANIZER;CN="Rémi Zanni": METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Europe/London:20260528T163000 DTEND;TZID=Europe/London:20260924T170000 SUMMARY:Inner Speech Colloquium UID:20260902T210140Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Europe/London DESCRIPTION:We are happy to announce another season of the online Inner Speech colloquium starting next month\, with a new list of speakers: \;
\n- May 28th - Gary Lupyan (University of Wisconsin-Madison)
\n- June 25th - \;Kasia Jaszczolt (University of Cambridge)
\n- July 16th - \;Romain Bourdoncle (Collè\;ge de France) &\; Axel Baptista (Institut Jean Nicod)
\n- August 20th - Aleksandr Fadeev (University of Leuven)
\n- September 24th - Keith Frankish (University of Sheffield) \;
\nTimes are all 16:30 CEST
\nMore info about the first talk coming soon. We hope to see many of you there next month! For more information or to subscribe to the mailing list\, contact: jonida.kodra@uni-osnabrueck.de
\nBest regards\,
\nJonida Kodra\, Daniel Mü\;ller and Mathijs Geurts (University of Osnabrü\;ck and \;University of Salzburg)
ORGANIZER;CN=Jonida Kodra;CN=Mathijs Geurts;CN="Daniel Lennart Müller": METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Europe/London:20260831T180000 DTEND;TZID=Europe/London:20260904T170000 SUMMARY:Doing Right by the Digital Dead - Day 1 UID:20260902T210141Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Europe/London DESCRIPTION:Doing Right by the Digital Dead - Day 1
\nWhat do we owe the dead when digital technologies can preserve their traces\, reproduce their likenesses\, and make them appear to speak again?
\nThe Doing Right by the Digital Dead is a \;two-day workshop which examines the ethical significance of digital representations of the deceased. The central questions are not merely about what technology permits\, but about what it is permissible for us to do with the traces of those who are no longer here to answer for themselves. What becomes of consent after death? What is the relation between a deceased person and the digital representation constructed from their remains? And when an AI system appears to restore a dead person&rsquo\;s voice\, personality\, or agency\, what exactly has been restored?
\nThe first day brings together four papers addressing these questions from different directions. The discussion ranges from interactive AI and simulated memory to consent\, identity\, representation\, and the norms governing our treatment of the dead.
\nMonday\, 31 August 2026
6:00&ndash\;9:00 pm Melbourne (AEST)
4:00&ndash\;7:00 pm Singapore &\; Taipei (SGT/CST)
10:00 am&ndash\;1:00 pm Netherlands (CEST)
\nMonday\, 31 August 2026
\n6:00-6:45 pm Melbourne (AEST): Vipra Chopra - Raised by Ghosts: Interactive AI and the Simulated Phantom Memory Field
\n6:45-7:30 pm Melbourne (AEST): Alexandre Erler - Reanimating the Dead: Consent\, Identity\, and Digital Spokespersons
\n7:30-8:15 pm Melbourne (AEST): Adam Buben - Don&rsquo\;t Fuck with the Dead: Prostitution Regulation as a Model for Protecting the Digital Deceased
\n8:15-9:00 pm Melbourne (AEST): Lucy Osler - Fantasies of the Dead
\nEach presentation will run for up to 30 minutes\, followed by at least 15 minutes of questions and discussion.
\nDay 2 of the workshop will take place on Friday\, 4 September 2026 (https://philevents.org/event/show/152817)
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Europe/London:20260901T090000 DTEND;TZID=Europe/London:20260903T170000 SUMMARY:Fourth Austrian Summer School in Phenomenology UID:20260902T210142Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Europe/London DESCRIPTION:The Austrian Society for Phenomenology launches its fouth international summer school. Our objective is to promote the research of young scholars (bachelor\, master\, and doctoral students) that sheds new phenomenological light on current debates in epistemology\, metaethics\, and metaphysics. The descriptive analysis of lived experience\, the eidetic study of the various modes of intentionality\, and the epistemic role and normative dimensions ascribed to experience constitute the cornerstones of phenomenological research. In particular\, Husserl&rsquo\;s conceptions of originary givenness\, evaluative experience\, and eidetic intuition are among the various seminal contributions we find in the phenomenological tradition. Currently\, promising research is done that utilizes such conceptions in order to develop phenomenological perspectives on experiential justification\, the debate between epistemic internalism and externalism\, the theory of value\, (moral) emotions\, moral epistemology\, issues surrounding metaphysical realism and anti-realism\, as well as the epistemology and metaphysics of essence\, modality\, and metaphysical dependence relations. We would like to encourage students to develop phenomenological insights and teachings systematically and in view of contemporary debates in philosophy. Our ambition is to promote such phenomenological research by providing a platform to connect with\, discuss with\, and receive feedback from peers and experts. Each conference day is devoted to one of the subtopics of the event.
\nThe conference will be an \;online event. \;If you wish to participate in the summer school but not to give a talk\, please provide a short statement of motivation (not more than 150 words) and specify your name\, affiliation\, and research interests.
\nCall for Papers
\nIf you wish to participate in the summer school and give a talk\, please apply with an (extended) abstract of the paper you wish to present. Submissions should not exceed 500 words\, must be written in English (conference language)\, and should be prepared for blind review.
\nThe submission deadline is July 15\, 2026.
\nPlease send your applications/submissions and general inquiries to: laurentia[dot]adam[at]uni-graz[dot]at
\nWomen and members of other traditionally underrepresented groups are especially encouraged to apply.
\nPreliminary schedule
\nSeptember 1
\nPhenomenological Approaches to Metaethics
\nNicolas de Warren (Penn State University): TBA
\n3 student presentations commented on by Sonja Rinofner-Kreidl (University of Graz)
\nSeptember 2
\nPhenomenological Approaches to Epistemology
\nMirja Hartimo (University of Helsinki): TBA
\n3 student presentations commented on by Philipp Berghofer (University of Graz)
\nSeptember 3
\nPhenomenological Approaches to Metaphysics
\nKit Fine (New York University): TBA
\n3 student presentations commented on by Michael Wallner (University of Graz)
ORGANIZER;CN=Philipp Berghofer;CN=Sonja Rinofner-Kreidl;CN=Michael Wallner: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Europe/London:20260901T090000 DTEND;TZID=Europe/London:20261215T170000 SUMMARY:Inquiry Network WIP Talks UID:20260902T210143Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Europe/London DESCRIPTION:The Inquiry Network WIP Talks feature presentations of work in progress related to inquiry\, broadly understood. For example\, presentations might discuss (but are not limited to): the epistemology of inquiry\, the metaphysics of inquiry\, ethical norms of inquiry\, historical perspectives on inquiry\, or the structure of scientific inquiry.
We aim to foster the sharing of ideas in an inclusive\, welcoming and low-pressure environment. Papers that are already accepted for publication will not be accepted. We aim to be sensitive to the needs of early-career scholars.
The group meets biweekly on Zoom during each of the Fall and Spring semesters. Meeting times are determined shortly before the beginning of each semester with the goal of finding a time that works for as many members as possible. Special consideration is given to finding a meeting time that works for presenters of accepted papers.
Applications are open for Foundations and Frontiers of Analytical Sociology\, a doctoral-level course hosted by Institute for Analytical Sociology\, Linkö\;ping University. The course is organized around an international lecture series featuring many of the scholars who have shaped analytical sociology and continue to define its contemporary development.
\nConfirmed speakers include:
\nPeter Bearman\, Delia Baldassarri\, Elizabeth Bruch\, Damon Centola\, Diego Gambetta\, Peter Hedströ\;m\, Gianluca Manzo\, Michael Macy\, Arnout van de Rijt\, Duncan Watts\, and Petri Ylikoski.
\nThe course explores central questions concerning social mechanisms\, explanation\, social interaction\, networks\, diffusion\, collective action\, computational social science\, and the relationship between theory and empirical research. Particular attention is devoted to the role of mechanism-based explanations in the social sciences and to philosophical questions concerning explanation\, causation\, and social scientific inquiry.
\nThe lecture series is accompanied by readings and highly participatory seminars in which participants critically discuss the lectures\, the assigned literature\, and connections to their own research. The course culminates in an individual paper in which participants develop an independent analysis of a research question using the theories\, concepts\, and explanatory models discussed throughout the course. Participants are encouraged to connect this assignment directly to their doctoral projects.
\nThe course is open to doctoral students and researchers from sociology\, philosophy\, political science\, economics\, computational social science\, and related disciplines.
\nFor more information\, contact the course organizer and seminar leader \;Josef Ginnerskov at josef.ginnerskov(at)liu.se
\nSyllabus:
https://forskarstudier.liu.se/en/kurs/7FIEI26/2026V/1624499#syllabus
Registration:
https://forms.cloud.microsoft/e/eFsbLUXnfk
This panel aims to bring together scholars working on philosophical questions that fall within the general scope of the topic of historical injustice. This includes substantive questions which concern certain kinds of past injustice\, such as racial injustice\, colonialism\, or territorial possession\, among others. Relevant also are theoretical questions about the ethics and politics of contemporary responsibilities for historical injustice. Among such theoretical questions are those that concern the grounds of responsibility for repairing past injustice\, what such repair must consist of when it is owed\, whether (and if so\, how) those grounds can be superseded over time\, and how facts about past injustice matter for contemporary political communities\, which includes questions about how (if at all) past injustice bears on normative features of contemporary political communities such as their justice\, legitimacy\, or authority. Projects falling within any of these subjects\, as well subjects broadly pertaining to historical injustice that were not mentioned here\, are welcome submissions to this panel.
If you are interested in participating in the workshop\, please submit an extended abstract (approx. 500-750 words) to aam5jm@virginia.edu by May 8th\, 2026. \;
The panel will take place in-person in Manchester\, UK between September 2nd and September 4th\, 2026. Further details about the MANCEPT workshops can be found here: https://research.manchester.ac.uk/en/activities/mancept-workshops-2026/ \;
There is now a rich debate within and across diverse traditions of political and moral thought about the meaning\, use\, and desirability of the concepts of land and territory\, and their relation to justice.
\nFor example\, the past fifteen years have been marked by the dedicated theorizing about territorial rights in contemporary Anglo-American moral and political philosophy (see for example: Miller\, 2012\; Moore\, 2014\, 2015\, 2019\; Nine\, 2012\; Ochoa-Espejo\, 2020\; Simmons\, 2016\; Stilz\, 2019). While the first wave focused on core conceptual questions about the nature and scope of various territorial rights (including jurisdiction\, self-determination\, resource control\, and immigration)\, the kinds of agents who hold these rights\, and the normative justifications for them\, this literature has now self-reflexively entered a &ldquo\;second wave&rdquo\; characterised by a deeper concern for questions of global inequality\, decolonization\, overlapping projects of self-determination\, and the environmental crisis (Moore &\; Ugalde\, 2025). For example: What is the extent of morally mandatory restitution in cases of territorial wrongdoing\, including settler colonialism (Luoma\, 2023\; Luoma and Moore\, 2024\; Moore\, 2019\; Stilz\, 2024\; Riebold\, 2022\, 2023)? How may multiple peoples\, with distinct normative and ontological systems\, overlap in the same place without retrenching relationships of structural injustice and inter-group domination (Jourdeuil 2024\, 2025a\, 2025b\; Luoma\, 2022\, 2023\, 2024\, 2025)? What forms of governance are required in ecologically integrated regions spanning borders (Nine\, 2022)? How are territorial rights contingent on respect for biodiversity and ecological integrity (Moore\, 2023\; Kwan\, 2025)? How can the benefits and burdens of natural resources\, energy transition\, and climate change mitigation/adaptation be fairly distributed between groups (Armstrong\, 2017\; De Biaso 2024a\, 2024b\; Li\, 2022\; Moore\, 2019)?
\nConcurrently\, Indigenous scholars\, environmental philosophers\, and eco-phenomenologists interrogate the core normative\, ontological\, and epistemological assumptions of these discourses. Indigenous theorists challenge the hegemony of rights-based territorial frameworks\, contending that the natural world is not a stockpile of &ldquo\;resources&rdquo\; to be distributed and controlled according to a theory of justice\, but is better conceived of as a kinship network populated by beings deserving of intrinsic concern and respect with whom we must live harmoniously (e.g.\, Allard-Tremblay 2023\, 2025\; Burkhart\, 2019\; Mills 2017\, 2018\, 2019\; Simpson 2011\, 2017\; Temin 2023). Eco-phenomenologists challenge conceptions of land as a neutral background container against which we exercise our agency\, demonstrating how land and place structure our lived experience and subjectivity\, our ethical encounter with the alterity of the other-than-human\, and the possibilities for political agency (Casey\, 1993\, 2018\; Ingold\, 2010\; Malpas\, 1998\; Rose\, 2005\; Seamon\, 2018\; Smith\, 2001\, 2011\; Toadvine\, 2019).
\nBeyond political theory\, land and territory are at the heart of intensifying international political conflicts\, including attempted territorial annexations\, rising majority and minority nationalism\, struggles against (neo-)colonialism\, and the global climate crisis. Consequently\, this workshop welcomes submissions that investigate conceptual\, normative\, and applied questions at the intersection of land\, territory\, and justice\, from diverse methodological perspectives including\, but not limited to analytical moral and political philosophy\, environmental philosophy and eco-phenomenology\, Indigenous political thought\, critical theory\, and comparative dialogue.
ORGANIZER;CN=Kaitie Jourdeuil;CN=Michael Luoma: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Europe/London:20260902T090000 DTEND;TZID=Europe/London:20260904T170000 SUMMARY:MANCEPT Workshops 2026 UID:20260902T210147Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Europe/London LOCATION:Manchester\, United Kingdom DESCRIPTION:MANCEPT Workshops 2026: Call for Convenors
\nConference Dates: \;2nd-4th September 2026
\nCall for Convenors Deadline: \;9th February 2026 \;
\nThe MANCEPTWorkshops \;is an annual conference in political theory\, organised under the auspices of the \;Manchester Centre for Political Theory. The conference offers academics an opportunity to come together in a series of workshops to develop specialised work and engage in lively philosophical discussion. Attracting scholars throughout the world\, the conference is now established as a leading international forum dedicated to the development of research in all subfields of political theory. \;
\nWe are now accepting applications for workshop convenors. Convenors coordinate and chair individual panels at the Workshops. The Workshops are distinctive in creating a space for both small group discussions focused on tightly defined topics\, while simultaneously providing opportunities for engaging with theorists working on the widest possible range of areas in Political and Moral Philosophy. \;
\nPlease note that the MANCEPT Workshops is \;fully in-person\, with no hybrid or online-only component. This decision has been made with a view to facilitating engaging and lively discussion\, with less time taken up with troubleshooting tech issues. Bursaries are available to speakers and will be awarded on the basis of need. Further details and instructions on how to apply for a bursary will be released in due course. \;
\nTo apply to convene a panel\, please submit a short abstract (maximum 500 words) through the \;Application Form \;
\n\nAccepted panels will then be advertised on our website. \; For more information about the MANCEPT Workshops\, please visit our new website (link below). \;
\nIf you have any questions\, please e-mail the Workshops organisers Maurits Bekkers\, Timothy Siew\, and Anthony McMullin at: \; mancept-workshops@manchester.ac.uk
ORGANIZER;CN=Maurits Bekkers;CN=Anthony McMullin;CN=Tim Siew: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Europe/London:20260902T090000 DTEND;TZID=Europe/London:20260904T170000 SUMMARY:MANCEPT Workshop on Theories of Public Reason UID:20260902T210148Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Europe/London LOCATION:Manchester\, United Kingdom DESCRIPTION:Theories of Public Reason
\nPanel at the 2026 MANCEPT Workshops in Political Theory\, 2-4 September 2026 \;
\nThis panel seeks to bring together those working on issues related to public reason\, broadly conceived. Public reason is an influential framework for understanding how liberal democracies can make fair decisions for diverse citizenries. There is now an extensive literature around public reason: alongside John Rawls&rsquo\;s well-known account\, variants of the idea have been developed in the work of Gerald Gaus\, Jonathan Quong\, Andrew Lister\, Kevin Vallier\, Christie Hartley\, Lori Watson\, and others.
\nWe intend for this panel to have a broad remit within this topic. So\, we invite submissions contributing to any of the classic debates internal to public reason liberalism\, including\, e.g.\, the correct foundations of public reason requirements and the appropriate level of idealisation for public reason&rsquo\;s &lsquo\;justificatory constituency&rsquo\;. Papers on the application of the idea of public reason to the international domain also are welcome. Relatedly\, we are interested in the clash between competing approaches to public reason\, as exemplified by the debates between &lsquo\;consensus&rsquo\; and &lsquo\;convergence&rsquo\; public reason liberals. In addition\, we are open to submissions that are critical of the public reason framework\, for instance\, from liberal perfectionist\, realist\, or agonist perspectives. Moreover\, we would be interested in discussing key issues related to political liberalism\, Rawlsian or otherwise\, that go beyond the role of public reason within it. Possible examples include the nature of legitimacy\, the debate between advocates of &lsquo\;egalitarian&rsquo\; and &lsquo\;neo-classical liberal&rsquo\; political conceptions of justice\, and questions concerning the organisation of families within pluralist societies.
\nLike all other MANCEPT workshops this year\, this event will take place in person.
\nhttps://sites.manchester.ac.uk/mancept/mancept-workshops/
ORGANIZER;CN=Gabriele Badano;CN=Blain Neufeld;CN=Collis Tahzib: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Europe/London:20260902T090000 DTEND;TZID=Europe/London:20260904T170000 SUMMARY:MANCEPT Workshop - Speciesism\, Power and Human Prejudice UID:20260902T210149Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Europe/London LOCATION:Manchester Center for Political Theory\, University of Manchester\, Oxford Road\, United Kingdom DESCRIPTION:Speciesism has become a central concept in moral\, social and political scholarship and movements concerning animals. Broadly understood\, speciesism refers to discrimination based on species-membership and is often compared to racism and sexism. Nonetheless\, unlike racism and sexism\, speciesism is still generally regarded as an acceptable bias by the public and\, also amongst philosophers\, opinions diverge.
\nNowadays\, most philosophers reject forms of speciesism which rely merely on membership in the human species. However\, anthropocentric approaches which are justified in more indirect terms are widespread. Indeed\, these have received renewed defences recently &ndash\; including accounts which rely on rationality or social categories\, among others.
\nThis raises pressing metaphysical\, normative and epistemic concerns about what it means to be a human\, whether anthropocentric approaches to moral and political theory can be successfully defended\, and a wider question about why philosophers might be compelled to defend them at all. At the same time\, there are a variety of related concerns that are more overtly political in character\, which theorists of race and gender attend to\, but which are under-addressed in the literature on animals. These include issues regarding systems of power\, structural injustice\, social hierarchy\, domination and oppression.
\nThis panel is therefore broadly concerned with the following question: if speciesism is similar to racism and sexism\, what lies behind the former&rsquo\;s largely unchecked dominance in our thinking\, conduct and social structures? And how might we better understand its continued socio-political power\, within and beyond analytic political and moral philosophy? The panel will consider a range of related sub-questions including\, but not limited to\, the following:
\nConfirmed speakers: Hannah Battersby (KU Leuven)\, Catia Faria (Complutense University of Madrid)\, Franç\;ois Jacquet (Université\; de Strasbourg)\, Matthew Wray Perry (University of Sheffield) and Valé\;rie G. Topf (The Hebrew University of Jerusalem).
\nFor remaining speaker slots\, we invite submissions of abstracts of 250&ndash\;300 words from scholars within philosophy\, political science\, law\, animal studies\, and related disciplines. Abstracts should be suitable for a presentation of roughly 20-30 minutes. Please email your anonymised abstract to valerie.topf@unipv.it by 11th May 2026. Responses to submitted abstracts will be provided by 22nd May 2026.
\nPlease note that registration\, travel and accommodation fees must be covered by speakers themselves. Information on current registration fees &ndash\; and bursaries for accepted abstracts &ndash\; will be available on the MANCEPT website. This year&rsquo\;s edition of the workshops will take place in-person only.
ORGANIZER;CN=Hannah Battersby;CN=Matthew W. Perry;CN="Valérie G. Topf": METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Europe/London:20260902T090000 DTEND;TZID=Europe/London:20260904T170000 SUMMARY:MANCEPT Workshop on Intimate (In)Justices UID:20260902T210150Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Europe/London LOCATION:Manchester\, United Kingdom DESCRIPTION:Convenors: Kristin Kä\;uper\, Isobel Logan\, Charlotte Curran (University of Leeds)
Contact: \;i.j.logan@leeds.ac.uk
This workshop will explore the relationship between intimacy and justice. We will ask: When and how should considerations of justice extend into our intimate lives and influence our actions? How are intimate relationships shaped by\, reproduce\, and resistant to broader structures of injustice and oppression? Should we worry about the distribution of opportunities for intimacy? How do we balance the responsibilities of the individual\, communities\, and the state in promoting just forms of relating?
We hope to better understand the ways in which hegemonic norms\, institutions\, and intersecting forms of oppression structure intimate life\, governing who is able to form certain relationships\, which relationships are socially valued\, and how power operates within them. We seek to explore the potential of intimate practices and communities of care as sites of resistance\, solidarity\, and social transformation.
We are particularly interested in \;exploring \;non-normative ways of relating (e.g. asexuality/aromanticism\, polyamory\, relationship anarchy) and matters of intersecting identities that are underrepresented in philosophy (e.g. sexuality\, disability\, race\, age\, socio-economic status).
By intimacy\, we mean forms of closeness and connection upon which special relationships are based. This encompasses a wide range of relationships\, including but not limited to sexual\, romantic\, platonic\, collegial\, familial\, and parental relationships\, whether in-person or technologically mediated.
Registration opens in April
\nFurther details about the MANCEPT workshops can be found here: https://research.manchester.ac.uk/en/activities/mancept-workshops-2026/ \;
ORGANIZER;CN=Isobel Logan;CN="Kristin Käuper";CN=Charlotte Curran: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Europe/London:20260902T090000 DTEND;TZID=Europe/London:20260904T170000 SUMMARY:MANCEPT Workshop on Republican Political Economy UID:20260902T210151Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Europe/London LOCATION:Manchester\, United Kingdom DESCRIPTION:Since the publication of Quentin Skinner (1997) and Philip Pettit&rsquo\;s (1999) groundbreaking analyses of the republican tradition and the notion of freedom as non-domination associated with it\, political theorists and philosophers have applied the &ldquo\;neo-republican&rdquo\; lens to a wide variety of political issues. One domain where the implications of neo-republicanism are particularly contested is political economy. While some neo-republicans posit that republicans should simply want a familiar type of competitive market economy supplemented by a universal basic income (Pettit 2006\, Lovett 2009)\, many others have argued that the implications of republican values may well be more radical. To truly realize freedom as non-domination\, they have argued\, we may need a property-owning democracy (Thomas 2017)\, an economy of worker cooperatives (Gourevitch 2014)\, or even some form of socialism (O&rsquo\;Shea 2020\, Muldoon 2022). In addition to these big-picture questions about economic systems\, however\, neo-republican theory has much to offer for the normative analysis of more particular economic phenomena\, such as work\, debt\, housing\, financialization\, trade\, and many others.
This panel will serve as a venue for republican theorists to further interrogate the implications of republican values for normative political economy. We invite proposals that address\, but are not limited to\, the following questions:
If you are interested in participating\, please send a 500-word abstract to mjaarte@stanford.edu by May 10th. \;
\n
The MANCEPT Workshops is an annual conference in political theory\, organised under the auspices of the Manchester Centre for Political Theory. The conference offers academics an opportunity to come together in a series of workshops to develop specialised work and engage in lively philosophical discussion. Attracting scholars throughout the world\, the conference is now established as a leading international forum dedicated to the development of research in all subfields of political theory. You can find more information here: \;https://research.manchester.ac.uk/en/activities/mancept-workshops-2026/
As Israel continues its genocide in Gaza and genocidal violence continues to be waged against the Rohingya in Myanmar\, Uyghurs in China\, the people of Sudan\, Ukraine\, Yemen and other places\, this calls for the re-examination of the basic contours of democratic theory. What are the implications for our thinking about democracy and democratic ideals when a genocide is perpetrated\, in the case of Israel\, by a regime that understands itself and is understood by many to be a democracy? What does it mean when genocidal violence is supported and facilitated in one way or another by democracies? When some genocides are sidelined\, minimized\, or denied by democratic publics or even by left movements that appeal to democratic ideals? How should this affect our analyses of democracy\, of its central commitments and tensions\, its values and authority\, its current crises and its futures? The goal of the workshop is to bring political philosophy and democratic theory into conversation with insights from genocide studies and other relevant fields.
\nGenocide has received relatively little attention from contemporary political philosophers (notable exceptions include contributions from Anne O&rsquo\;Byrne\, Mathias Thaler\, Larry May\, Claudia Card). Few contributions consider it from the perspective of democratic theory. The logic and practice of genocide is usually seen to be the antithesis of a presumed universalistic and egalitarian ethos of liberal democracy. Helpful starting points for addressing this theoretical disconnect include Mahmood Mamdani&rsquo\;s (2020) genealogy of political modernity. The political anthropologist argues that nation-states (first as settler democracies) are created from an ethnonationalist logic for which ethnic cleansing and genocide are\, if not inevitable\, always an option. This logic has led to ongoing cycles of political violence as nation-building necessarily creates permanent minorities. Genocide scholar Dirk Moses (2021) has argued that a liberal notion of permanent security\, which envisions the world to be secured from &ldquo\;enemies of humanity&rdquo\; in the name peace and self-determination\, has been used to justify civilian destruction and mass displacements. Malcom Bull (2006) has polemically argued that liberal just war theory&rsquo\;s consideration of &ldquo\;supreme emergencies&rdquo\; and humanitarian interventions in &ldquo\;outlaw states&rdquo\; have allowed for the liberal justification of mass violence against civilian populations. Sociologist Michael Mann (2004) has suggested that murderous ethnic cleanings are the &ldquo\;dark side of democracy\,&rdquo\; where the democratic ideal of rule by the people entwines the demos with the dominant ethnos. Philosopher Anne O&rsquo\;Byrne (2023) has emphasized the intricate tension between demos and genos\, the &ldquo\;empty form of democratic citizenship&rdquo\; and the need for a people&rsquo\;s reproduction over time and the creation of boundaries of belonging (which are attacked by genocidal violence). \;
\nFellow philosopher Melanie Altanian (2024) has observed that long-term genocide denialism serves to &ldquo\;consolidate relations of domination through epistemic means&rdquo\;\, with serious implications for the presumably egalitarian ethos of democracies. Indeed\, theorist of psychoanalysis Sarah El Bulbeisi (2026) argues that the suppression of the Palestinian experience of violence serves a social function\, especially in post-Holocaust Germany\, where it enables the construction of &ldquo\;a national narrative of atonement and moral righteousness&rdquo\; despite the country&rsquo\;s historical and continuous entanglements in racializing and colonial violence. Meanwhile\, these and other legacies of erasure and genocide denial have also significantly shaped scholarly debates. In response\, environmental humanities scholar and theorist of ecocide Darya Tsymbalyuk (2022) has highlighted that academia ought to re-center embodied and uncomfortable knowledges\, as its ongoing normalized detachment from the &ldquo\;wreck of reality&rdquo\; and lived experience reinforces hierarchies of knowledge&mdash\;and thereby arguably undermines the egalitarian character of democratic deliberation. Concerningly\, decolonial scholar Madina Tlostanova (2025) has observed that too often\, these hierarchies of knowledge reinforce the hierarchies of suffering\, fueling a binary either-or logic dividing the world into us and them\, which effectively enables various forms of exceptionalism that fuel genocides\, and in turn\, fail to uphold humanity and protection of life for all. \;
\nAgainst the backdrop of these persistent issues\, workshop contributions will confront genocidal aspects and tendencies of (or at least seeds in) central concepts of democratic theory and political philosophy\, such as peoplehood\, popular sovereignty\, majority rule\, national self-determination\, citizenship\, security\, and self-defense. How do seemingly emancipatory democratic ideals and rhetorics become intertwined with the large‑scale destruction of civilian life and social worlds? What does it mean when democratic publics authorize\, support\, tolerate\, or deny such genocidal violence? What are blind spots of global left\, decolonial and anticapitalist movements in recognizing and supporting victims of genocidal violence? How do colonial and imperial legacies shape who is removable\, killable\, and grievable? How does the so-called boundary problem of democratic theory relate to genocidal forms of boundary-drawing? How do anti-imperialist national movements avoid the pitfalls of postcolonial nationalism\, and simultaneously\, how can we better distinguish between the forms of ethnonationalism that drive genocides and the political forms of nationalism that resist the genocidal erasure and annihilation of a people? How do we imagine genuinely non-genocidal forms of political life (building on\, for example\, Wendy Brown&rsquo\;s notion of &ldquo\;reparative democracy&rdquo\; or Mamdani&rsquo\;s project of &ldquo\;decolonizing political community&rdquo\;)? And which approaches to knowledge making and political deliberation can best nurture such communities and support livable and equitable conditions across the world?
\nThe discussions in the workshop are meant to be exploratory and generative. The workshop is open to contributions from various disciplines and philosophical traditions\, and welcomes systematic and historical contributions and discussions of particular case studies\, specific theoretical approaches\, or individual thinkers. \;
\nPlease send abstracts of 300-500 words to \;gdt.mancept2026@protonmail.com. The deadline is May 1\, 2026. We will encourage participants to share a draft of their thoughts in some form (short paper\, handout\, etc.) by Aug. 1\, if feasible. \;
\nThe workshop will be held in person on Sept. 2-4\, 2026 as part of the annual MANCEPT Workshops. Please visit the \;conference website \;for information about costs and registration. MANCEPT provides a limited number of bursaries to participants on the basis of need. \;
\nIf you have any questions\, please feel free to contact us directly (torsten.menge@northwestern.edu).
ORGANIZER;CN=Torsten Menge;CN=Tereza Hendl: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Europe/London:20260902T090000 DTEND;TZID=Europe/London:20260904T170000 SUMMARY:MANCEPT Workshop on Ethics of Academia UID:20260902T210153Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Europe/London LOCATION:University of Manchester\, Manchester\, United Kingdom DESCRIPTION:We are inviting submissions for this workshop to be held as part of this year&rsquo\;s MANCEPT workshops. \;The Workshops will take place at the University of Manchester\, from 2nd to 4th September 2026.
\nRecent resurgence of interest in the ethics of academia has sparked debates about the ideals and ongoing practices within academic institutions. These debates often highlight the tension between the aspirational goals of academia &ndash\; such as promoting systemic equity\, inclusion\, and access &ndash\; and the constraints imposed by socio-political realities\, including discrimination\, bias and lack of diversity\, institutional backlash against specific disciplines\, and budgetary and financial pressures. Our panel contributes to these debates by focusing on challenges that academics face specifically in their role as academics. \;These include\, but are not limited to\, the following areas:
\nWe are interested in these or any other topic related to the ethics of academia. By engaging with these issues\, the panel aims to deepen ongoing discussions about what academia is\, what it ought to be\, and how we might reimagine academic life in more just and sustainable ways.
Submissions should \;be suitable for 30 minutes of presentation + 30 minutes of Q&\;A.
Please submit your anonymized abstract (300-500 words) by \;20th April 2026 \;using \;this form: \;https://forms.gle/UVP6ctu9uAVmko7W6
Participants must pay fees for registration and dinner\; further information about costs will be provided soon.
For any questions\, please contact Kritika Maheshwari (k.maheshwari@tudelft.nl)
MANCEPT Workshop - Epistemic Injustice and Backlash: Call for Abstracts \; Recent years have been characterized by significant backlash to progressive social movements and social changes such as the #MeToo movement\, the Black Lives Matter movement\, and the increased visibility of trans people in public life. Dimensions to this backlash include the electoral &ndash\; i.e.\, the rise of far-right political parties\; the legal &ndash\; legislation\, executive orders and judicial decisions e.g. overturning rights to abortion and gender-affirming healthcare\, banning affirmative action and DEI initiatives\, and excluding trans people from participation in sport\; and the necropolitical &ndash\; e.g. the misogynistic murder of René\;e Good and the rising tide of anti-trans violence. A further important dimension to this backlash is the epistemic &ndash\; e.g. the widespread repudiation of the testimonies of Christine Blasey Ford and Amber Heard\, the ridiculing of slogans such as &lsquo\;defund the police&rsquo\;\, and the growing dissemination of myths and disinformation concerning trans people. This dimension to the backlash has recently begun to receive philosophical attention\, with aspects of it being theorized variously as 'hermeneutical backlash' (George &\; Goguen 2021)\, 'hermeneutical sabotage' (Edgoose 2024)\, and 'hermeneutical disarmament' (Morgan 2025) &ndash\; all phenomena thought either to constitute or to result in epistemic injustices. It has also been argued that previously proposed strategies for preventing epistemic injustices are frequently ineffective when confronted by backlash\, prompting a search for other strategies which might be pursued more effectively towards this end (Clanchy forthcoming). Much work on epistemic injustice and backlash remains to be done\, however &ndash\; especially in light of the epistemic injustice literature&rsquo\;s &lsquo\;methodological commitment to the primacy of the nonideal&rsquo\; (Medina 2013: 11). The aim of this workshop is to provide a space for the development of such work.
We invite submissions of abstracts of up to 500 words to a MANCEPT workshop on this topic. Abstracts should be submitted by \;May 1st \;and should be sent to \;han.edgoose@glasgow.ac.uk
Questions that papers may address include\, but are not limited to:
&bull\;How is the epistemic dimension related to other dimensions of backlash?
&bull\;To what kinds of epistemic injustice does backlash give rise? What strategies can be most effectively pursued to prevent epistemic injustices in times of backlash? What kinds of epistemic agency can be exercised by members of targeted groups (Pohlhaus 2020)?
&bull\;Does 'epistemic injustice' (Fricker 2007) in fact provide an adequate framework for thinking about these issues? What about these issues might this framework miss or distort but the frameworks provided by e.g. 'epistemic oppression' (Dotson 2014) or 'epistemologies of ignorance' (Mills 2007) capture?
&bull\;How should previous work on epistemic injustice and e.g. the #MeToo movement (e.g. Jackson 2018) or the Black Lives Matter movement (e.g. Anderson 2017) be developed or rethought in light of the current backlash?
&bull\;What practical lessons can be drawn for the present moment from a study of the epistemic dimension of previous backlashes (e.g. Faludi 1991)?
&bull\;Who bears responsibility\, in both backward- and forward-looking senses (Young 2011)\, for the epistemic dimension of backlash?
&bull\;How can thinking about epistemic injustice and backlash inform methodological debates concerning the relative merits of ideal and nonideal theory? \; The panel will take place in-person at the University of Manchester\, between September 2nd \;and September 4th \;2026. Further details about the MANCEPT workshops can be
found here: \;MANCEPT Workshops 2026 - Research Explorer The University of Manchester \; Han Edgoose and Nick Clanchy (organisers) \;
Liberal and democratic institutions are facing unprecedented challenges. The recent rise of radical right‑wing populist movements and their transnational networks and the access to government in several European countries of radical-right populist parties is testified by restrictive norms on migration\, equality rights\, and welfare.
Scholarly attention has focused on far-right stances concerning anti-migration and EU scepticism. The panel aims to explore and deepen the intersecting role that reproductive rights\, environmental and wider health policies play in shaping the political offer of the European and American far right.
Furthermore\, building on existing studies\, this panel examines the existence of common underlying ideologies of conservative\, libertarian\, and radical right‑wing populist actors enabling them to collaborate across borders to reshape policy agendas at national and EU‑level. It also investigates the transnational role of conservative think tanks in the broader dynamic of far-right discourses and their interplay in domestic policy outcomes.
We invite paper proposals on all aspects of rethinking the relationship between conservative and reactionary thinking\, politics and discursive struggles\, the development of social conservative policies that curb gender equality\, reproductive rights\, universal welfare model\, and environmental justice. Possible topics may be:
-Historical Reconstruction and Philosophical Analysis of Reactionary and Conservative Thoughts on Healthy Society\, Traditional Family\, Health and Social Welfare\, Environmentalism\;
-Discursive Strategies and Ideological Reframing: How do conservative and populist actors appropriate progressive language (e.g.\, &ldquo\;equal rights\,&rdquo\; &ldquo\;free speech\,&rdquo\; &ldquo\;protecting families&rdquo\;) to advance discriminatory or anti‑rights agendas? How do these movements collaborate or reinforce each other&rsquo\;s narratives and policy goals?
-Policy Content and Ideological Convergence: How do stances on public health\, sexual and reproductive rights\, climate policy\, environmental regulation\, and gender equality interlink or align across conservative and libertarian actors? Is there a common ideology or political agenda that unites various far-right parties in Europe and the United States?
-Can we identify a coherent European radical right agenda\, or do national contexts produce divergent models?
-Think tanks\, metapolitics\, and hegemony in the public discursive sphere\;
-Public Health\, Pandemic Measures\, and Antivax Movements\;
-Reproductive health policy\; broader ideological alignments linking opposition to reproductive rights with other policy domains which impact health and social policies.
This panel aims to foster interdisciplinary dialogue across political science\, global health\, gender studies\, environmental policy\, and critical theory. We welcome theoretical and empirical contributions. We invite scholars at all career stages\, especially young scholars\, to submit abstracts that engage with these themes.
To submit a paper\, please send an anonymized abstract of no more than 500 words\, suitable for a 30 minute presentation (followed by 30 minutes of Q&\;A)\, to Corrado Piroddi (corrado.piroddi@tuni.fi) or Valentine Berthet (valentine.berthet@tuni.fi)\, by Monday 18 May.
Successful applicants will be notified shortly afterwards.
Among Kant&rsquo\;s most enduring contributions to modern moral and political philosophy is the idea that there is a moral duty of respect for persons\, and that persons are owed respect simply in virtue of being persons. This Kantian insight reshaped subsequent debates by suggesting that the fundamental moral relation among citizens is not primarily one of benevolence\, utility\, or shared ends\, but of reciprocal recognition of equal status.
\nIn contemporary political theory\, respect for persons has become a central idiom for expressing ideals of legitimacy\, civic equality\, and the just state. Rawls describes a just society as &ldquo\;a social cooperation on a footing of mutual respect between citizens regarded as free and equal&rdquo\; (Justice as Fairness: A Restatement\, p. 28). Dworkin maintains that &ldquo\;individuals have a right to equal concern and respect in the design and administration of the political institutions that govern them&rdquo\; (Taking Rights Seriously\, p. 180). Nussbaum characterizes her capability approach as providing &ldquo\;the philosophical underpinning for an account of basic constitutional principles that should be respected and implemented by the governments of all nations\, as a bare minimum of what respect for human dignity requires&rdquo\; (Women and Human Development\, p. 5).
Despite its influence\, the idea that persons are owed respect (and that there is a corresponding duty of respect for persons) raises persistent puzzles and theoretical concerns. What kind of thing is respect: an attitude\, a pattern of conduct\, or a relation? How\, if at all\, can the duty of respect be justified? And does the language of respect for persons illuminate debates about justice\, or does it risk obscuring them?
The proposed MANCEPT panel will bring together scholars working on these and related issues. Contributions from a range of philosophical perspectives are welcome\, including historically informed work.
Possible topics include:
&bull\; The relation between respect and other central concepts in political philosophy\, such as justice\, equality\, freedom\, welfare\, and rights.
&bull\; Different kinds of respect at work in political philosophy\, including recognition versus appraisal respect (Darwall)\, opacity respect (Carter)\, care-respect (Dillon)\, and others.
&bull\; Applications of respect for persons to specific debates in political philosophy\, for example\, debates about wrongful discrimination\, state neutrality\, and distributive justice.
&bull\; Respect&rsquo\;s relation to cognate notions such as dignity\, moral status\, and inviolability.
&bull\; Criticisms of respect for persons\, including doubts about its usefulness in political theory and doubts about its role as a foundational political value.
&bull\; Feminist perspectives on respect.
&bull\; Respect for persons and justice toward nonhuman entities\, such as nonhuman animals and artificial intelligence.
Who "knows" what Gender is? Arguments and Debates at the Intersection between Epistemic Injustice and Gender Identity
\nOrganisers: Miriam Ronzoni (University of Manchester)\; Esa Dí\;az Leó\;n \;(University of Barcelona).
\nApplication form:
\n\nIn \;recent years\, the "Gender Wars" have dominated public debates in several Western countries. Whilst in the US the debate is largely one between progressives and conservatives\, the UK debate\, and many other European debates\, are often framed as being internal to feminism and what a feminist public policy should look like. Gender critical feminists argue that gender is an oppressive social construct\; thus\, the feminist thing to do with it is simply to destroy it (while failing to recognize trans identities). Trans-inclusive scholars contend that both gender and gender identity cannot be erased without committing very serious harms to some of the already most marginalised people. Predictably\, very different public policy agendas follow.
\nAt closer look\, however\, trans-inclusive scholars and activists agree that gender is largely a social construct. The idea that trans activists and scholars consider gender identity (whether cis or trans) as immutable and innate is largely a myth. The trans-inclusive claim is\, however\, that something can be a social construct yet be very real and serve important social purposes within a certain social context &ndash\; such that destroying the concept *whilst maintain the broader social context* would produce significant harms. Most trans-inclusive actors also agree that gender has many oppressive elements &ndash\; yet contend that\, all things considered\, trans-inclusion is the most promising way to deconstruct those elements. Gender critical feminists usually counter-argue that this stand is simply confused: if gender and gender identity are not something innate but social constructs\, then what are they if not just the oppressive creation of the patriarchy? What else can they be? Thus\, according to gender critical feminism\, either gender identity is conceived as something immutable and innate &ndash\; and that is an implausible claim\, or it is part of an oppressive ideology which should be dismantled. Everything else is mysterious.
\nThis workshop aims to bring together this debate with developments in feminist epistemology. Recently\, much has been written about how the marginalised can be wronged not just in material terms\, but also in their &ldquo\;capacity as knowers&rdquo\; (Fricker 2007). This can happen because their very plausible accounts of their lived experiences are discredited\; because mainstream language and knowledge lack the terms and concepts for their experiences\; and because\, as a result\, marginalised people have struggled to make sense of their own experiences &ndash\; both to themselves and to others. All of this is compatible with marginalised people being\, in spite of all\, very competent or even uniquely insightful knowers in certain domains (Medina 2013).
\nThe workshop asks whether this can be the case for the concepts of gender and gender identity. Could it be that\, when the opponent says that trans-inclusive accounts of gender identity are &ldquo\;confused\,&rdquo\; &ldquo\;mysterious\,&rdquo\; or &ldquo\;don&rsquo\;t make sense\,&rdquo\; epistemic marginalisation is playing a role? It would not\, after all\, be the first time. A standpoint of uncertainty and puzzlement is not necessarily one of ignorance: it can indeed be the starting point of productive epistemic innovations. Indeed\, paradigmatic cases of hermeneutical injustice confirm that: the working women who struggled to make sense of their experience of unwelcome sexual flirtation in the workplace are the very same women who went on and developed a new concept for it &ndash\; workplace sexual harassment.
\nThe aim is to explore whether this can apply to trans-inclusive conceptual innovations about gender and gender identity and\, if so\, how barriers of intelligibility can be overcome. Conceptions of gender identity are undergoing revisions in feminist philosophy (e.g.\, Barnes 2022\, Cosker-Rowland 2023\, Cull 2024\, Hernandez &\; Bell 2025\, Jenkins 2023). Our aim is to further explore the connections between debates about conceptual innovations on gender and gender identity\, on the one hand\, and questions about epistemic injustice\, epistemic marginalization and conceptual interventions\, on the other hand.
\nIf you are unsure about whether your proposal might fit\, please feel free to reach out to the organisers before submitting.
\nTo apply\, please fill in and submit the application form below by 30th April \;(EXTENDED UNTIL 7 MAY):
\n\nReferences
\nBarnes\, Elizabeth (2022). Gender without Gender Identity: The Case of Cognitive Disability. Mind 131 (523):836-862.
\nBriggs\, R &\; B. R. George (2023). What Even Is Gender? Routledge.
\nCosker-Rowland\, Rach (2023). Recent Work on Gender Identity and Gender. Analysis 83 (4):801-820.
\nCull\, Matthew J. (2024). What Gender Should Be. London: Bloomsbury Academic.
\nFricker\, Miranda (2007). Epistemic injustice: power and the ethics of knowing. New York: Oxford University Press.
\nHernandez\, E. M. &\; Bell\, Rowan (2025). Much Ado About Nothing: Unmotivating "Gender Identity". Ergo: An Open Access Journal of Philosophy 12 (50):1313-1340.
\nJenkins\, Katharine (2023). Ontology and Oppression: Race\, Gender\, and Social Reality. New York: OUP.
\nMedina\, José\; (2013). The Epistemology of Resistance: Gender and Racial Oppression\, Epistemic Injustice\, and the Social Imagination. New York: Oxford University Press.
ORGANIZER;CN=Esa Diaz-Leon;CN=Miriam Ronzoni: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Europe/London:20260902T090000 DTEND;TZID=Europe/London:20260904T170000 SUMMARY:MANCEPT 2026: New Directions for Cosmopolitanism and Global Democracy UID:20260902T210159Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Europe/London LOCATION:Manchester\, United Kingdom DESCRIPTION:The political optimism of the post-Cold War period was accompanied by sustained scholarly attention to questions of global justice and democratic global governance (Caney\, 2005\; Held\, 1995\; Archibugi\, 2008). Yet the past decade and a half has seen a 'globalisation backlash' that has called into question the feasibility and\, for some\, the desirability of cosmopolitan aspirations\, and of the strong global institutions sometimes associated with them (Walter\, 2021). Alongside these political developments\, growing scholarly interest in the subaltern has prompted accusations that cosmopolitan and global democratic thought\, particularly where it emerges from the liberal tradition\, is guilty of a 'false universalism' that masks parochial moral views (Chakrabarty\, 2000).
\nThese developments raise numerous questions for cosmopolitanism and global democracy alike\, which share a common concern with extending moral and political principles beyond the state\, and face parallel challenges regarding feasibility\, legitimacy\, and the accommodation of diversity. Is democratic global governance compatible with cultural and national diversity? Is it possible to construct a truly inclusive cosmopolitan theory\, or is the tradition irredeemably particular? What institutional forms might a legitimate global order take? And what methodological approaches are best suited to theorising such questions?
\nRecent scholarship has sought to address these challenges from a variety of angles. Some scholars have engaged with non-Western philosophical traditions\, or the methods of comparative political theory\, to diffuse charges of Western-centrism (Graness\, 2018\; Xu\, 2018\; Shapcott\, 2020). Others have turned to 'grounded normative theory'\, using empirical research into lived experience to inform normative theory (Cabrera\, 2020). Scholars have also examined the relationship between cosmopolitan commitments and pluralist visions of global political order (Ulaş\, 2025). A further strand of literature has brought insights from empirical political science into conversation with normative political theory\, testing assumptions about the feasibility of global democratic institutions (Koenig-Archibugi\, 2024\; Agné\;\, 2022). Meanwhile\, scholars continue to debate the relative merits of polycentric approaches to global governance against proposals for more centralised supranational authority (Smith\, 2018\; Scholte\, 2014).
\nThis panel invites papers that engage with these debates. It welcomes contributions focused on cosmopolitanism\, on global democracy\, or on both\, including (but not limited to) their relationship to questions of diversity. It aims to bring together scholars working across different theoretical traditions and methodological approaches to reflect on substantive questions of global political order\, and the methods by which such questions are best addressed.
\nPapers are welcome on topics including\, but not limited to:
\nThe workshop will take place as part of the MANCEPT Workshops in Political Theory at the University of Manchester (September 2-4\, 2026). Bursaries are available to help cover the conference registration fee\, and participants are encouraged to apply if needed.
\n\nTo submit a paper\, please send an anonymised abstract of no more than \;500 words\, suitable for a 30 minute presentation (followed by 30 minutes of Q&\;A)\, to Maximillian Afnan at \;m.a.afnan@lse.ac.uk\, by \;Monday 11 May. Successful applicants will be notified shortly afterwards. \;
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Europe/London:20260902T090000 DTEND;TZID=Europe/London:20260904T170000 SUMMARY:Techno-(E)utopias of Abundance\, Sustainability and Sufficiency - MANCEPT 2026 conference panel UID:20260902T210200Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Europe/London LOCATION:University of Manchester\, Manchester\, United Kingdom DESCRIPTION:CALL FOR ABSTRACTs
\nTechno-(E)utopias of Abundance\, Sustainability and Sufficiency
\nMANCEPT Workshops 2026 \; | \; University of Manchester \; | \; 2&ndash\;4 September 2026
\nManchester Centre for Political Theory
\nAbout the Panel
\nThis interdisciplinary conference panel aims to re-examine the political philosophy concept of utopia through the competing yet intertwined and probably complementary focal lenses of abundance and sufficiency\, under conditions of increasing technological acceleration and deepening ecological constraints. Political and technological utopias have often relied on assumptions of material or productive abundance. Today\, however\, such assumptions collide with the realities of planetary boundaries\, sharp increasing energy demands\, critical element dependency\, and fragile socio-technological systems.
\nThe purpose of this interdisciplinary panel is to create a focused forum in which political theorist\; ethicists\; philosophers\; technology\, sustainability as well as Sci-Fi and Cli-Fi researchers critically interrogate whether emerging technological developments &mdash\; such as artificial intelligence (AI\, ASI AGI)\, quantum computation\, blockchain infrastructures\, and digital finance &mdash\; revive\, reconfigure\, or undermine particular eutopian ideals\, and whether sufficiency-based eutopias could also contribute viable alternative normative horizons.
\nA central guiding question is which aspects of emerging technological systems plausibly support (e)utopias of abundance\, and which rather intensify the case for socio-political imaginaries grounded in sufficiency\, sustainability\, and ecological interrelatedness. There could be a risk that certain contemporary &ldquo\;techno-utopian&rdquo\; narratives &mdash\; especially those associated with AGI\, ASI\, singularity\, and centralized or decentralized digital infrastructures &mdash\; mask potential\, yet underappreciated\, forms of &ldquo\;scarcity&rdquo\;\, digital dependency\, and asymmetrical power concentration\, particularly in relation to progressive energy consumption\, data center expansion\, and the extraction\, utilization and recycling of critical elements.
\nThe panel adopts an explicitly pluralistic methodological inter- and transdisciplinary approach. Contributions are expected to engage in political theory\; ethics\; philosophy\; technology\, sustainability as well as Sci-Fi and Cli-Fi research while remaining empirically literate about both emerging technological systems and eco-environmental constraints.
\nSubmission Guidelines
\nAbstract length: 300 words
\nFormat: Abstracts must be anonymised. Please include your name\, affiliation\, and contact details in the body of the submission email.
\nSubmission email: techno.utopias.mancept26.uom@gmail.com
\nSubmission deadline: 17 July 2026
\nNotification of acceptance: 19 July 2026
\nConference Information
\nDate: 2&ndash\;4 September 2026
\nFormat: In-person only (no hybrid or online component)
\nLocation: University of Manchester\, Manchester\, United Kingdom
\nConference website: https://research.manchester.ac.uk/en/activities/mancept-workshops-2026/
\nRegistration &\; costs: Please visit the conference website for information on registration fees and bursary applications.
\nPanel Convenor
\n&bull\; \; \; \; \; \; \; \; Roman Meinhold &mdash\; Mahidol University\, International College\, Thailand
\nPanel Co-Convenors
\n&bull\; \; \; \; \; \; \; \; Peter Adjei-Bamfo &mdash\; Charles Sturt University\, Australia
\n&bull\; \; \; \; \; \; \; \; Michael Clark &mdash\; Vin University\, Vietnam
\n&bull\; \; \; \; \; \; \; \; Alain Neher &mdash\; Charles Sturt University\, Australia
\n&bull\; \; \; \; \; \; \; \; Nynke van Uffelen &mdash\; TU Delft\, Netherlands
\n&bull\; \; \; \; \; \; \; \; Christoph Wagner &mdash\; University of Hohenheim\, Germany
\nThe MANCEPT Workshops are organised under the auspices of the Manchester Centre for Political Theory and represent a leading international forum for political theory research.
ORGANIZER;CN=Roman Meinhold: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Europe/London:20260902T113000 DTEND;TZID=Europe/London:20260904T170000 SUMMARY:MANCEPT 2026: Political Ordinary Language UID:20260902T210201Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Europe/London LOCATION:Manchester\, United Kingdom DESCRIPTION:Political philosophy has long privileged public speech and institutional political discourse as central sites of analysis. Increasingly\, however\, attention has shifted toward the normative dimensions of ordinary language use and the dynamics of linguistic change in non-ideal social contexts.
Language is a social practice through which shared forms of understanding\, coordination\, and mutual orientation are sustained over time. Shifts in linguistic conventions can reshape how individuals relate to one another\, influence how social differences are marked or obscured\, and affect patterns of inclusion within pluralistic and diverse societies. The ways in which linguistic expressions are used\, repeated\, and taken up also structure expectations about what can be said and contribute to the reinforcement or attenuation of prejudices and stereotypes. In this sense\, language plays a constitutive role in shaping the normative environment in which social and political life unfolds.
This constitutive role gives rise to a range of philosophical questions concerning the emergence\, stability\, and contestation of norms governing language use. It invites reflection on how such norms are maintained over time and on the extent to which participants in shared linguistic practices are answerable to one another for their contributions to evolving communicative environments.
This panel seeks to bring together normative and descriptive perspectives on how patterns of language use emerge\, stabilize\, and transform across different settings. It therefore welcomes contributions that offer conceptual\, normative\, or empirically informed philosophical analyses of language as a social practice. These include\, but are not limited to\, the following areas:
&bull\; language in social construction
&bull\; the relationship between language use and social coordination
&bull\; feminist philosophy of language
&bull\; communicative responsibilities
&bull\; normative views on stereotyping and discrimination in communication
&bull\; social/political speech and social norm change
&bull\; linguistic injustice
&bull\; the distribution and justification of normative expectations across different speakers and contexts
&bull\; methodological issues in language and analytic ideology critique
&bull\; counterspeech
Tolerance and Education: Concepts\, Justifications\, and Limits
\n\;
\nPanel at the 2026 MANCEPT Workshops in Political Theory\, 2-4 September 2026
\n\n&ldquo\;Toleration&rdquo\; has long been a central concept in political philosophy\, yet its role in education remains surprisingly under-theorised. Philosophers typically analyse tolerance as forbearance: refraining from interfering with practices or ways of life one disapproves of. By contrast\, educational policy\, public debate\, and classroom practice often invoke tolerance in a thicker sense\, associating it with open-mindedness and being &ldquo\;non-judgemental&rdquo\;. This divergence raises a set of questions about what tolerance should mean in educational contexts\, and what schools can legitimately be expected to teach.
\nThis panel will explore the concept\, justification\, and practical implications of tolerance in education. It will bring together work in political philosophy and philosophy of education to examine how tolerance should be understood when the subjects are children and young people rather than adults\, and when the setting is the classroom rather than the public square.
\nOne set of questions concerns conceptual analysis. In the educational context\, is tolerance best understood as non-interference\, as non-disapproval\, as open-mindedness\, or as something else entirely? Are these rival concepts in tension\, or can they play complementary roles at different stages of education or in relation to different kinds of disagreement? Should tolerance be understood as a civic virtue\, a moral attitude\, an epistemic virtue\, or a cluster of beliefs and practices? And how does tolerance differ from neighbouring ideals such as respect\, recognition\, and inclusion?
\nA second set of questions concerns \;legitimacy and justification. Liberal political theory has traditionally been wary of state efforts to shape citizens&rsquo\; beliefs or attitudes. Yet schools routinely aim to influence how students think and feel about others\, and educational policy often treats certain attitudes &ndash\; racism and sexism\, for example &ndash\; as objectionable in themselves. When\, if ever\, is it legitimate for the state\, acting through its educational institutions\, to promote or discourage particular attitudes? And does the justification for tolerance in education rest on harm prevention\, autonomy\, or something else?
\nThird\, there are questions relating to \;feasibility and efficacy. Can tolerance be taught\, and if so\, what does successful teaching look like? How should philosophical accounts of tolerance respond to recent challenges questioning whether tolerant attitudes can be taught?
\n\nPresentations are likely to take the form of 30 mins presentation followed by 25 mins Q&\;A. The Q&\;A will be friendly and exploratory\, and there is no need for your paper to be near final form &ndash\; it can be a work-in-progress. Participants will be encouraged to submit and read papers in advance\, but this will not be a requirement.
\n\nLike all other MANCEPT workshops this year\, this event will take place in-person only.
\nFor information about the conference\, see the conference website: https://sites.manchester.ac.uk/mancept/mancept-workshops/
\nPlease note that registration\, travel and accommodation fees must be covered by speakers themselves. Information on current registration fees will be available on the MANCEPT website. Bursaries are available to help cover the conference registration fee\, and participants are encouraged to apply for these if needed (deadline 10th June).
\n\nSubmission Guidelines:
\n\;
\nPlease also feel free to reach out to Christina Easton\, the workshop convener\, with any questions.
ORGANIZER;CN=Christina Elizabeth Easton: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Europe/London:20260902T134500 DTEND;TZID=Europe/London:20260904T170000 SUMMARY:MANCEPT Workshop on Ethical and Political Challenges in Climate Change Adaptation UID:20260902T210203Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Europe/London LOCATION:Arthur Lewis Building\, UoM\, Manchester\, United Kingdom\, M13 9NX DESCRIPTION:Climate change adaptation is rapidly becoming one of the most urgent challenges of our time\, one fraught with ethical and political issues. Failure to reduce emissions has led to significant global warming\, and climate risks are likely to grow more extreme. We are hurtling toward a future where climate change threatens the health\, lives\, and livelihoods of millions\, especially vulnerable populations in the Global South who already live with the worst consequences. \;
\nHowever\, adaptation remains under-prioritized in ethics\, political philosophy\, and policymaking\, resulting in unanswered questions\, underdeveloped plans\, and costly maladaptation. Adaptation financing falls far short of need. No effective appeal mechanisms exist\, and strict immigration policies undermine climate migration. Entrenched power imbalances distort decision-making\, and poor adaptation governance amplifies existing injustices or creates new ones (Byskov et al. 2021).
\nThis neglect persists despite growing recognition that adaptation raises distinctive questions of value\, responsibility\, justice\, legitimacy\, and power (Shue 2014\; Jamieson 1996\, 2014\; Thompson 2020\; Byskov et al. 2021\; Byskov &\; Hyams 2022\; Ferguson et al. 2026\; Ferguson\, forthcoming). Climate adaptation is no mere technical problem but a contested political domain pervaded by conflicting values\, competing interests\, resource-allocation dilemmas\, and administrative confusion (Dol&scaron\;ak &\; Prakash 2018).
\nThis workshop asks: How might moral\, social\, and political philosophers contribute to understanding what just\, responsible\, and effective adaptation is and how it ought to be achieved? \;
\nTopic areas:
\nFormat: 12 presenters allocated 1 hour each (30 mins.\, presentation\; 30 mins.\, discussion)\; plus\, 2 roundtables to identify and discuss emerging themes\, future directions\, and potential collaborations.
\nSession 1: Adaptation Responsibilities and Rights
\nSä\;de Hormio (University of Helsinki): Adaptation Responsibilities of Super-Polluters
\nJosep Recasens (Pompeu Fabra University): A Duty to Adapt? Victims&rsquo\; Responsibilities in Climate Adaptation
\nGö\;ran Duus-Otterströ\;m (University of Gothenburg): The Right to Climate Adaptation: Defending the Corrective Conception
\nSession 2: Knowledge\, Power\, and Epistemic Justice
\nClare Heyward &\; Kerstin Reibold \;(UiT The Arctic University of Norway): Epistemic Injustices in Climate Adaptation
\nFutura Venuto &\; Sapna Kumar (University of Bern): A Feminist Perspective on Climate Change Adaptation Knowledge
\nRoundtable I
\nAll Participants: Roundtable on Emerging Themes and Issues
\nSession 3: The Ends of Adaptation
\nNils Wendler (Kiel University): Efficiency in Allocating Scarce Climate Adaptation Finance: Trivial Constraint\, Substantive Demand\, or Something Else?
\nKyle Ferguson (Hunter College\, CUNY): Objectivity\, Intersubjectivity\, and the Aims of Adaptation
\nAllen Thompson (Oregon State University): Ethical Adaptation Is Adapting Our Humanity
\nSession 4: The Limits of Adaptation
\nMorten Fibieger Byskov (Tilburg University): How Much Adaptation? The Right to Climate Adaptation and Its (Ecological) Limits
\nIvo Wallimann-Helmer (University of Fribourg): Climate Adaptation\, Overdemandingness\, Emergency and the Epistemic Limits of Justice
\nSession 5: Beyond Human Interests
\nArthur Obst (University of Chicago) &\; Linde De Vroey (University of Antwerp): Conservation as Climate Adaptation? Opportunities and Challenges \;
\nClare Palmer (Texas A&\;M University): Wild Animals\, Ethics and Climate Adaptation: It&rsquo\;s Complicated \;
\nRoundtable II
\nAll Participants: Roundtable on Future Directions and Collaborations
ORGANIZER;CN=Kyle Ferguson;CN=Morten Fibieger Byskov: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=America/Santiago:20260902T090000 DTEND;TZID=America/Santiago:20260903T170000 SUMMARY: X Congreso Internacional de Doctorandos en Filosofía. UID:20260902T210204Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:America/Santiago LOCATION:Pontificia Universidad Católica de Chile - Campus San Joaquín - Avda. Libertador Bernardo O’Higgins 340\, Santiago\, Macul\, Región Metropolitana\, Macul\, Chile DESCRIPTION:X Congreso Internacional de Doctorandos en Filosofí\;a
\nPrograma de Doctorado en Filosofí\;a
Facultad de Filosofí\;a
Pontificia Universidad Cató\;lica
2-3 de septiembre de 2026
Los estudiantes de doctorado del Instituto de Filosofí\;a de la Pontificia Universidad Cató\;lica invitan a sus compañ\;eras/os de programas similares al X Congreso Internacional de Doctorandos en Filosofí\;a.
\nEl evento se realizará\; los dí\;as 2 y 3 de septiembre de 2026 en la Facultad de Filosofí\;a de la Pontificia Universidad Cató\;lica de Chile\, en formato presencial\, pero\, con la posibilidad de participació\;n virtual para ponentes que se encuentren fuera de Chile. La lengua oficial del congreso es el españ\;ol\, pero tambié\;n se aceptará\;n ponencias en inglé\;s.
\nEl tema del congreso es abierto y esperamos hospedar un evento diverso. El ú\;nico requisito para participar es estar inscrito en un programa de Doctorado en Filosofí\;a\, o en alguna otra disciplina afí\;n de ciencias sociales o humanidades. La siguiente es una lista de las lí\;neas temá\;ticas posibles que el congreso espera albergar:
\n1. Filosofí\;a Antigua
2. Filosofí\;a Medieval y Filosofí\;a de la Religió\;n
3. Filosofí\;a Moderna
4. Esté\;tica y Filosofí\;a del Arte
5. É\;tica y Filosofí\;a Polí\;tica
6. Fenomenologí\;a y Hermené\;utica
7. Filosofí\;a de la Mente\, Filosofí\;a del Lenguaje y Ciencias Cognitivas
8. Filosofí\;a de la Ciencia\, Teorí\;a del Conocimiento y Epistemologí\;a
9. Filosofí\;a de la Tecnologí\;a\, Filosofí\;a de la Té\;cnica
10. Estudios de gé\;nero y filosofí\;a escrita por mujeres
11. Metafí\;sica
12. Ló\;gica e historia y filosofí\;a de la ló\;gica
13. Problemas Filosó\;ficos Contemporá\;neos
14. Filosofí\;a post-continental
15. Filosofí\;a social y teorí\;a crí\;tica
16. Pensamiento latinoamericano y filosofí\;a en Chile
A partir de las ponencias seleccionadas\, el comité\; organizador articulará\; las mesas de diá\;logo segú\;n las lí\;neas temá\;ticas que se presenten\, considerando tambié\;n la posibilidad de conformar mesas con temá\;ticas heterogé\;neas.
\nQuienes esté\;n interesados en participar del congreso deberá\;n llenar\, a má\;s tardar el mié\;rcoles 12 de agosto de 2026 (23.59 hrs.\, hora de Chile continental)\, un formulario de Google (link disponible abajo)\, incluyendo un resumen de la ponencia (entre 400 y 500 palabras) y un resumen de los datos acadé\;micos (en unas 50 palabras) como archivos adjuntos (Word o PDF).
\nLos documentos deberá\;n utilizar tipografí\;a Times New Roman o similar\, tamañ\;o 12\, interlineado simple y el documento con el resumen deberá\; incluir la siguiente informació\;n:
\n·\; \; \; \; \; \; \; \;Tí\;tulo de la ponencia
\n·\; \; \; \; \; \; \; \;Lí\;nea temá\;tica a la que pertenece (entre las 16 arriba enumeradas)
\n·\; \; \; \; \; \; \; \;Resumen de la ponencia (entre 400 y 500 palabras)
\n·\; \; \; \; \; \; \; \;Al menos tres de las referencias bibliográ\;ficas má\;s importantes a discutir
\n
Se solicita encarecidamente incluir todos estos í\;tems en el documento adjunto al formulario de Google. Los resú\;menes será\;n evaluados por equipos de doctorandos de la PUC con afinidad temá\;tica. Los principales criterios por considerar para la evaluació\;n de la propuesta será\;n la pertinencia temá\;tica\, claridad de la tesis presentada\, coherencia global del argumento y relevancia de la bibliografí\;a sugerida.
Las ponencias seleccionadas y el cronograma del congreso será\;n anunciados el lunes 17 de agosto de 2026\, a travé\;s de un correo electró\;nico enviado al expositor. Los expositores dispondrá\;n de 20 minutos de exposició\;n. Huelga decir que esta exposició\;n deberá\; ser sincró\;nica\, es decir\, la exposició\;n no puede consistir en la reproducció\;n de una ponencia ya grabada. Al finalizar las exposiciones\, existirá\; un espacio para preguntas y comentarios de má\;ximo 30 minutos adicionales. Con el propó\;sito de respetar los tiempos establecidos por el congreso se recomienda a los/las expositores/as diseñ\;ar su presentació\;n con textos de apoyo y/o diapositivas de no má\;s de 8 pá\;ginas. Asimismo\, se recomienda verificar con anterioridad la duració\;n de la exposició\;n.
\nPara consultas relativas a la organizació\;n del congreso\, por favor escribir a:congresodoctoradofilosofiauc@gmail.com
\nLink del formulario de Google: https://forms.gle/V1Q398EdB7Ndv7Bh9
ORGANIZER;CN="Congreso Doctorado Filosofía U. C.": METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Europe/London:20260903T093000 DTEND;TZID=Europe/London:20260904T170000 SUMMARY:MANCEPT Workshop on Justice in Climate Litigation UID:20260902T210205Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Europe/London LOCATION:Manchester\, United Kingdom DESCRIPTION:This workshop will focus on questions of justice raised by efforts to litigate the climate crisis. \;
\nAs climate change progresses\, individuals and groups are increasingly turning to the courts in pursuit of climate justice. As of March 31\, 2026\, the Climate Litigation Database maintained by the Sabin Center for Climate Change Law lists over 4800 climate court cases\, nearly 70% of which were filed in the USA. Climate lawsuits have been used to pursue a variety of goals\, including injunctions on fossil fuel extraction\, stronger regulation of greenhouse gas emissions\, the implementation or funding of adaptation measures\, compensation for climate loss and damage\, and even punishment of those who contribute to severe climate-related harm. Climate litigation may also be undertaken for strategic reasons\, in an effort to promote awareness of the climate crisis\, undermine the social license of those contributing to it\, and spur more systemic change.
\nThough climate litigation is often used in an attempt to pursue goals of climate justice\, its use for this purpose raises various normative questions. These include questions about the legitimate role of the courts in climate governance\, and the potential for litigation to reproduce patterns of disadvantage due to the unequal accessibility of legal remedies. Some have also raised concerns that climate litigation could prove strategically counterproductive\, for example by spurring political backlash. \;
\nThis workshop will examine how litigation might be used as a tool in the pursuit of climate justice\, new concerns of justice that are raised by such efforts\, and how such concerns might be addressed.
\nQuestions that papers may examine include:
\nHow might litigation serve to promote or undermine climate justice?
\nWhat role should courts play in climate governance?
\nWhen should judicial interventions into climate policy be viewed as legitimate or illegitimate?
\nHow might climate litigation provide access to justice without reproducing existing inequalities?
\nWhat kinds of legal innovation or evolution might be required for the law to adequately respond to the challenge of climate change?
\nWhat are the ethical responsibilities of legal practitioners regarding climate litigation?
\nWhat is the proper role of scientists\, and scientific research\, in supporting climate litigation?
\nWhat role might philosophers and political theorists play in supporting climate litigation?
\nConfirmed speakers: Megan Blomfield\, Laura \;Garcí\;a‐Portela\, Santiago Truccone\, and Paula Nieto \;Herná\;ndez
\nCFA
\nIf you would like to present a paper at this workshop\, please send an abstract of 300-500 words to m.blomfield@sheffield.ac.uk\, by midnight UK time on Monday the 11th of May. Please include your name and any affiliation. We will endeavour to inform you whether your paper has been accepted by May 22nd.
\nPapers will be pre-circulated and everyone attending the workshop will be asked to read the whole set of papers in advance (anticipated to be approx. 6-10 papers). The deadline to submit full versions of the conference papers (maximum 8000 words) will be confirmed after acceptance\, but is likely to be around August 20th.
\nPractical information
\nPlease note that this workshop will take place on Thursday the 3rd and Friday the 4th of September. This year&rsquo\;s MANCEPT workshops are expected to take place in-person only. If this will be a barrier to your participation\, please make note of this in your submission.
\nParticipants will be required to register in full for the MANCEPT workshops (September 2nd to 4th) and will be free to attend other panels when ours is not running. This year's registration fees are £\;325 for academics (including postdocs) and £\;175 for those up to graduate level (including PhD candidates). More information about registration and how to apply for a bursary is available at:https://research.manchester.ac.uk/en/activities/mancept-workshops-2026/
\nIf you have any questions\, please don&rsquo\;t hesitate to contact us at: m.blomfield@sheffield.ac.uk
ORGANIZER;CN=Megan Blomfield;CN="Laura García-Portela";CN=Santiago Truccone: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Europe/London:20260904T050000 DTEND;TZID=Europe/London:20260904T050000 SUMMARY:Emotion and Society Lab's Works-In-Progress Series (2026-27) UID:20260902T210206Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Europe/London DESCRIPTION:Another year of the Emotion and Society Lab'sWorks In Progress series is around the corner. It begins on the first Tuesday of October 2026 from 11-12pm Pacific. It&rsquo\;s a virtual nine-month philosophy series with no meetings in January\, August\, and September.
\nWe have some workshop slots available and would love for you to discuss your work on emotions\, moods\, attitudes\, etc.
\nThis year we are taking both read-ahead papers AND 30 minute Works-In-Progress Talks (with powerpoint/Keynote\, etc.)
\nIf you want your work workshopped this year\, please email an abstract to emotionandsocietylab@gmail.com.
\nWrite &ldquo\;WIP Abstract&rdquo\; as the subject and indicate if it will be the Full Paper or a Presentation in the email.
\nThough we can&rsquo\;t accept every abstract\, we hope you will submit yours for consideration.
\nGraduate Students\, Post-docs\, and Faculty are welcome to submit.
\nFor the sake of building community\, those who are accepted are expected to participate in other sessions other than their own in the semester they present.
\nIf you have any questions\, please email the above address.
\nDeadline: September 4\, 2026 by 5pm Pacific.
ORGANIZER;CN=Myisha Cherry;CN=Rachel Fredericks: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Europe/London:20260904T090000 DTEND;TZID=Europe/London:20260904T170000 SUMMARY:Doing Right by the Digital Dead - Day 2 UID:20260902T210207Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Europe/London DESCRIPTION:Doing Right by the Digital Dead - Day 2
\nWhat do we owe the dead when digital technologies can preserve their traces\, reproduce their likenesses\, and make them appear to speak again?
\nDoing Right by the Digital Dead is a two-day workshop examining the ethical significance of digital representations of the deceased. The central questions are not merely about what technology permits\, but about what it is permissible for us to do with the traces of those who are no longer here to answer for themselves. What becomes of consent after death? What is the relation between a deceased person and the digital representation constructed from their remains? And when an AI system appears to restore a dead person&rsquo\;s voice\, personality\, or agency\, what exactly has been restored?
\nThe second day brings together four papers addressing these questions from different directions. The discussion ranges from philosophical critiques of digital reanimation and rituals surrounding AI representations of the dead to griefbots\, post-mortem obligations\, consent\, and the representation of historical figures.
\nFriday\, 4 September 2026
\n9:00 am&ndash\;12:00 pm Melbourne (AEST)
\n7:00&ndash\;10:00 pm Eastern Time (North America) (Thursday 3 September)
\nProgramme
\n9:00&ndash\;9:45 am Melbourne (AEST): Kiki Berk \;- A Sartrean Critique of Digital Reanimation
\n9:45&ndash\;10:30 am Melbourne (AEST): Pengbo Liu \;- Rituals\, Ancestors\, and Chatbots of the Dead
\n10:30&ndash\;11:15 am Melbourne (AEST): Hugo Cossette-Lefebvre - Relational Egalitarianism\, Griefbots\, and Post-Mortem Obligations
\n11:15 am&ndash\;12:00 pm Melbourne (AEST): Patrick Stokes - Consent and Misrepresentation: AI Remediation of the Long Dead
\nEach presentation will run for up to 30 minutes\, followed by at least 15 minutes of questions and discussion.
\nDay 1 of the workshop will take place on Monday\, 31 August 2026.
\n( https://philevents.org/event/show/152813 )
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Europe/London:20260904T234500 DTEND;TZID=Europe/London:20260904T234500 SUMMARY:Memory\, Trauma and Recovery - 7th International Interdisciplinary Conference UID:20260902T210208Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Europe/London DESCRIPTION:CFP:
\n
To remember \; sometimes means to experience again. That is the case of trauma. However\, recovery from trauma is also based on memory. The question\, then\, is not how to forget painful memories\, but how to remember without suffering.
During this conference we would like to concentrate on the phenomena of trauma and recovery\, to look at how memory is involved in the traumatic experience and the recovery process and explore\, among other questions\, what we remember and forget\, what causes suffering and how to deal with it.
We are interested in all aspects of traumatic experiences\, in their individual and collective dimensions\, in the past and in the present-day world. We would like to examine the role of memory in both falling into trauma and overcoming it. Thus\, we want to describe the phenomena of trauma and recovery in their multifarious manifestations: psychological\, social\, historical\, cultural\, philosophical\, religious\, economic\, political\, and many others. As usual\, we also want to devote considerable attention to how these phenomena appear in artistic practices: literature\, film\, theatre or visual arts. That is why we invite researchers representing various academic disciplines: anthropology\, history\, psychiatry\, psychology\, psychoanalysis\, sociology\, politics\, philosophy\, economics\, law\, literary studies\, theatre studies\, film studies\, memory studies\, migration studies\, consciousness studies\, dream studies\, gender studies\, postcolonial studies\, medical sciences\, cognitive sciences\, and urban studies and others.
Different forms of presentations are encouraged\, including case studies\, theoretical inqueries\, problem-oriented arguments or comparative analyses.
We will be happy to hear from both experienced scholars and young academics at the start of their careers\, as well as doctoral and graduate students. We also invite all persons interested in participating in the conference as listeners\, without giving a presentation.
The topics for the conference include but are not limited to the following suggestions:
I. Individual experiences
- Trauma and childhood memories
- Trauma and child abuse
- Trauma and violence against women
- Trauma and domestic violence
- Trauma and old age
- Trauma and love
- Trauma and death
- Trauma and mourning
- Trauma and crime
- Post-traumatic stress disorder
- Trauma and nightmares
- Trauma and neurosis
- Trauma and psychosis
- Secondary traumatization
- Life after trauma
- Trauma and psychotherapy
- Help for traumatized people
II. Collective experiences
- Trauma and war
- Trauma and genocide
- Trauma and terrorism
- Trauma and natural disasters
- Trauma and post-memory
- Traumatized nations
- Traumatized minorities
- Traumatized generations
- Traumatized social classes
- Trauma of victims
- Trauma of witnesses
- Trauma of bystanders
- Trauma of perpetrators
- Trauma and oblivion
- Trauma and forgiveness
III. Representation of trauma
- Bearing witness to trauma
- Testimonies and memories
- Trauma and narrative
- Trauma and fiction
- Trauma in literature
- Trauma in film
- Trauma in theatre
- Trauma in visual arts
- Traumatized authors
- Traumatized readers/spectators
- Writing as a traumatic experience
- Writing as recovery from trauma
- Trauma and creativeness
IV. Institutionalization
- Trauma and law
- Trauma and politics
- Trauma and religion
- Trauma and medical treatment
- Trauma and management
- Trauma and punishment systems
- Trauma and army
- Trauma and school
- Trauma and memory places
- Trauma and museums
Please submit abstracts (no longer than 300 words) of your proposed 20-minute presentations\, together with a short biographical note\, by 4 September 2026 to: conferencememory@gmail.com \; or by REGISTRATION FORM
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Europe/London:20260905T090000 DTEND;TZID=Europe/London:20260906T170000 SUMMARY:The Seven Cs UID:20260902T210209Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Europe/London DESCRIPTION:We are proud to announce the very first meeting of the &ldquo\;Sailing the The Seven Cs&rdquo\; Conference!
The Seven Cs:
Chaff: Philosophy of the Body\, Medicine\, and Biology.
\nChuff: Philosophy of Emotions &\; Political Rage.
\nChud: Political Philosophy.
\nChad: Philosophy of Gender &\; Sexuality.
\nChopped: Philosophy of Fashion and Food.
\nChess: Philosophy of Games &\; Mathematics
\nChocolate: Philosophy of Economics &\; Global Exploitation
We are currently accepting abstracts on any of the above topics\, and while not preferred\, we also accept talks relating to Cartography\, broadly construed. Submissions must not exceed 1000 words\, and can be emailed to alec@philosophyforthedemos.com. Deadline of 08/15.
This is a real and light-hearted but philosophically rich conference. Website is currently under-construction.
SEMINAR DESCRIPTION
\nThe Spirit\, then?
\nYes and no&mdash\;no and yes.
\nNot Spirit as substance\, nor Spirit as subject. Not even\, perhaps\, Spirit as such. Let us attend instead to what the word leaves behind in its wake: spiritus\, &ldquo\;breath.&rdquo\; A trace of air\, an opening\, a passage.
\nNothing more. Yet\, perhaps\, nothing less.
\nHence the proposal of a minimal pneumatology.
\nBut what does it mean to breathe? What does it mean to leave room&mdash\;for ourselves\, for others\, for things themselves&mdash\;to breathe? And what kind of question is this\, once it has been separated from the familiar vocabularies of self-help\, self-optimization\, or popular psychology?
\nIf a minimal pneumatology is neither a theology nor&mdash\;at least in the Hegelian sense&mdash\;a phenomenology\, it cannot simply become a psychology by default. Shall we turn\, then\, toward hermeticism? I feel here too we would be choosing perhaps the wrong door. For behind it we often find a room crowded with damasks and pleated velvets\, where Spirit\, overburdened by symbols and correspondences\, survives only as a captive creature\, adorned and enchained at once.
\nLet us begin elsewhere.
\nBreathing as a minimal gesture&mdash\;or rather as a constellation of minimal gestures: to open\, to make space\, to give time\, to set aside\, to choose\, to move beyond\, to challenge\, to hollow out\, to celebrate&hellip\; Gestures so slight that they often escape notice\, and yet it may be through them that Spirit passes.
\nA pragmatics of Spirit\, then?
\nFine. Yet I would prefer to speak of an aesthetics.
\nFor what is at stake here is\, before all else\, a restoration of perception to its primary dignity. Not perception as mastery\, nor as the reduction of things to what can be identified and possessed\, but perception as hospitality: a way of receiving what appears without exhausting it.
\nAccordingly\, throughout this session we will linger with a series of images and related materials. Together we shall attempt to discover&mdash\;with attentiveness\, patience\, sensitivity\, and generosity\, not least towards one another&mdash\;the ways in which Spirit\, rather than being summoned through prescribed practices\, and rather than becoming the object of our conceptual constructions\, quietly makes its way through the penumbra of what we see and do not see.
\nEmerging in its simplicity\, it appears uncannily before us\, reminding us that it had been there all along: near yet elusive\, intimate yet withdrawn\, concealed within what we habitually overlook or\, conversely\, feel compelled to overinterpret. It inhabits neither the obvious nor the occult\, but the interval between them&mdash\;the delicate space where attention hesitates and meaning has not yet closed upon itself.
\nThis session is therefore intended for all those drawn to the adventures of art and aesthetics across the centuries\; to philosophy and mythology\; to poetry and poetics\; to symbolism\, surrealism\, and the life of images\; and\, more generally\, to those strange and beautiful encounters in which imagination comes into contact with what is too readily called ineffable\, though it may be asking for something else entirely: not to be named\, mastered\, or decoded\, but simply sheltered in its fragility.
\nThe Spirit\, then?
\nIndeed.
\nMore than what you see. Less than you might interpret. Yet more than you could ever imagine.
\nCONTENTS
\nTIME
\nSunday\, September 6\, 2026
10:00&ndash\;13:00 Eastern US Time &bull\; 16:00&ndash\;19:00 Central European Time.
FACILITATOR
Carlos A. Segovia (PhD) is an independent British-born\, Spanish philosopher and writer\, working on contemporary philosophy at the crossroads of the philosophy of mythology and the philosophy of art\; and author of fifteen books.
\nAmong his publications\,
He has been associate professor of philosophy and religious studies at St Louis University Missouri (Madrid Campus)\, visiting professor at the University of Aarhus and the Free University of Brussels\, and guest lecturer at the European Research Council\, the Collè\;ge International de Philosophie\, the É\;cole Normale Supé\;rieure\, University College London\, Bauhaus-Universitä\;t Weimar\, the Catholic University of the Sacred Heart in Milan\, the European University at St Petersburg\, Waseda University in Tokyo\, Ryukoku University in Kyoto\, and the University of Lilongwe.
\nConvinced\, though\, that higher education within mainstream academia is undergoing a form of intellectual exhaustion&mdash\;brought about by academic standardization\, epistemological bureaucratization\, and the compartmentalization\, ideologization\, and commodification of knowledge\, alongside the cultivation of middlebrow mediocrity and the reduction of learning to a consumer experience&mdash\;he has turned to other scholarly venues in which thinking may still be pursued for what it truly is: a way of confronting the unknown&mdash\;the as-yet unthought but thinkable&mdash\;with renewed awe and in the spirit of an art rather than a science.
\nHe collaborates regularly with Incite Seminars\, where he has facilitated courses like &ldquo\;
He is currently based in Berlin with his life partner\, Sofya Shaikut\, a performance artist and butō dancer\, with whom he is also engaged in ongoing joint work.
\nINCITE SEMINARS
We are a mix of rogue scholars\, disgruntled academics\, disenchanted buddhists\, enchantment-hungry anarchists\, radical therapists\, and general weirdos looking to create autonomous and accessible forms of &ldquo\;higher education.&rdquo\;
We offer online seminars and reading groups to incite personal exploration and inspire community action. Incite Seminars offers an educational experience. We do so by gathering an engaged group of participants for a dynamic exchange of ideas\, led by skilled facilitators. All of our facilitators have a deep relationship to a subject or topic through intensive study or practice.
Incite Seminars is a 100% member-supported learning community. We depend on member contributions to continue holding space for radical study and practice groups\, putting on rigorous seminars and courses\, and providing our facilitators and organizers with fair compensation. If you are unable to pay the full amount for a session or membership at this time\, we invite you to join us at reduced or no cost with our Solidarity option.
More info &\; registration:
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Europe/London:20260907T000000 DTEND;TZID=Europe/London:20260909T170000 SUMMARY:The Aesthetics of Games UID:20260902T210211Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Europe/London LOCATION:Manchester\, United Kingdom DESCRIPTION:British Society of Aesthetics Conference &ndash\; The Aesthetics of Games
\n7-9 September 2026
\nUniversity of Manchester\, UK
\nOver the past two decades\, games - both digital and non-digital - have become increasingly prominent within philosophy. As well as receiving attention from aestheticians\, games have been examined in ethics\, philosophy of action\, metaphysics\, philosophy of mind\, and social philosophy\, prompting questions about: agency\; responsibility\; rule-following\; normativity\; meaning\; responsibility for in-game actions\; the organisation of rule-governed activity\; the phenomenology of skilled performance\, and the ontological status of fictional and virtual entities. At the same time\, game studies has developed a rich interdisciplinary body of research addressing narrative\, space\, identity\, labour\, and politics.
\nThis conference aims to bring other philosophical discussions about games into sustained contact with aesthetics\, to furnish a more comprehensive picture of what kinds of aesthetic categories\, evaluative standards\, and conceptual tools are needed to understand the experiences games generate. At the same time\, it seeks to explore what pressure games place on familiar distinctions within aesthetics (e.g.\, between object and experience\, form and performance\, or representation and action)\, and to clarify what is at stake in treating games as aesthetically significant.
\nSpeakers include Kumru Akdoğan (Manchester)\, Craig Bourne\, Emily Caddick Bourne (Manchester)\, Alex Fisher (Leeds)\, Luca Marchetti (Genova)\, Emily Ryall (Gloucestershire)\, Jaakko Stenros (Tampere)\, Daniel Vella (Malta).
\nWe have some spaces available for further papers. If you are interested in giving a paper\, please send an abstract of around 300-400 words to kumru.akdogan@manchester.ac.uk and emily.caddickbourne@manchester.ac.uk\, by August 13th. Speakers will have up to 40 minutes presentation time\, followed by 20 minutes for questions.
\nTopics could include\, but are not limited to:
\n- Games as objects of aesthetic evaluation\, e.g.: How do traditional concepts such as unity\, coherence\, and form apply to interactive media? How does the relation between ludic and narrative structures shape aesthetic experience? Should games be understood as artworks\, practices\, performances\, or hybrids thereof? What does this imply for aesthetic judgement?
\n- Narrative\, fiction\, and counterfactual structure\, e.g.: Do non-linear narrative forms require attention to different standards of evaluation? What is the aesthetic significance of alternative narrative paths? How do modes of play relate to the exploration of counterfactuals? How might interactive fiction rethink familiar narrative conventions from literature and film?
\n- Aesthetics of space and environment\, e.g.: How should we distinguish space as an aesthetically active dimension of games from space as a neutral backdrop for action? How do spatial composition\, atmosphere\, and environmental design structure perception\, movement\, and affect? How can phenomenology\, architecture\, or theories of place enable us to analyse game environments as aesthetic constructs? How should narrativity be understood in environmental storytelling?
\n- Action\, performance\, and play\, e.g.: How does aesthetic value emerge not only from designed forms but from enacted play? Can the exercise of player agency usefully be understood as a form of aesthetic\, or artistic\, performance? What is the significance of improvisation\, failure\, and skill? What are the possible roles of teamwork and coordination in shaping evaluative ideals such as 'beautiful play'?
\n- Formal and procedural aesthetics\, e.g.: What constitutes aesthetic engagement with rules\, systems\, and procedures\, and is this a crucial part of the aesthetic experience of games? What does it mean for rule systems to be elegant? What is the aesthetic experience of mastering complex mechanics\, or of navigating repetition and looping? How can opacity of rules or absence of rules be deployed as aesthetic strategies?
\n- Ethical\, social\, and political dimensions of game aesthetics\, e.g.: How do social and material factors shape aesthetic experience and evaluation? Under what circumstances does a game express a moral perspective on the actions it allows as part of engagement? How do cultural and historical framings of games and play impact on how games should be understood as aesthetic objects? How do games\, and the contexts in which they are played\, navigate questions about who is represented and who participates? What counts as an ethical transgression in gameplay?
\nTo register to attend the conference\, or for any questions\, please send an email to kumru.akdogan@manchester.ac.uk and/or emily.caddickbourne@manchester.ac.uk. Registration is free and refreshments will provided each day. When registering\, please include a note of any dietary requirements. Please also let us know about any accessibility requirements you would like us to be aware of\, which we will aim to accommodate wherever possible.
\nWe hope to see you there!
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Asia/Tokyo:20260907T090000 DTEND;TZID=Asia/Tokyo:20260908T170000 SUMMARY:2026 Youth Symposium: Youth Agency and Activism in an Age of Precarity UID:20260902T210212Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Asia/Tokyo LOCATION:3-8-1 Komaba\, Meguro\, Japan\, 1538902 DESCRIPTION:The Symposium invites scholars\, researchers\, students\, practitioners\, and young professionals to explore the diverse roles of youth in contemporary society\, politics\, law\, technology\, culture\, and global governance. Through interdisciplinary dialogue\, the Symposium aims to create a space for critical reflection on youth as citizens\, political agents\, legal subjects\, cultural actors\, and contributors to social transformation.
\n\nWe welcome submissions from a wide range of disciplinary and methodological perspectives.
\n\nThemes of the Symposium
\nThemes of the Symposium include\, but are not limited to:
\n\nYouth\, Citizenship\, and Participation
\nDemocracy\, Authoritarianism\, and Resistance
\nDiaspora\, Migration\, and Transnational Politics
\nJuvenile Jurisdiction\, AI\, and Technology
\nYouth Identity\, Culture\, and Society
\nYouth&rsquo\;s Role in Governance and Global Change
\nSpecial Topics
\nPhilosophical Perspectives on Youth and Society
\n&ldquo\;Youth Are Political Agents! Except They Are &lsquo\;Too Young&rsquo\;.&rdquo\; Age\, Behaviour\, and the Psychological Development of Youth
\nCivically Engaged Research
\nWe welcome three types of submissions:
\n\nIndividual Submissions: Abstract
\nIndividual Submissions: Essay
\nPanel Proposal
\nFor More Information
\nPlease refer to the following pages for further details:
\n\nConcept Note: https://drive.google.com/file/d/1JKRF4Iy9QexGcv__mE7zIZFk8grFvD4D/view?usp=drive_link
\nSymposium Homepage: https://eaysa.org/2026-youth-symposium-concept-note/
\nSubmission Guidelines: https://eaysa.org/youth-symposium-2026-submission-guidelines/
\nFAQ: https://eaysa.org/youth-symposium-2026-frequently-asked-questions/
\nContact Details
\nIf you have any questions about the Symposium\, please stay tuned to this website for updates or contact us at:
\n\nyouthsym.ircy.info@gmail.com
\n\nWe look forward to receiving your submissions and to welcoming diverse contributions to the 2026 Youth Symposium.
ORGANIZER;CN=Helix Lo: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Africa/Accra:20260907T090000 DTEND;TZID=Africa/Accra:20260909T170000 SUMMARY:Indigenous Values and Social Change: 2nd Annual IGVI Conference UID:20260902T210213Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Africa/Accra LOCATION:Wa\, Ghana DESCRIPTION:From September 7th-9th\, 2026\, the Institute of Global Value Inquiry will hold its second annual conference in Wa\, Ghana\; the theme is Indigenous Values and Social Change. Over forty leading scholars from various countries and disciplines will gather to discuss how indigenous values and philosophies can endure as a transformative force\, despite being undermined by rapid globalization and the afterlife of colonialism. The panels and presentations will address the effects of technological\, environmental\, political\, and other changes on indigenous values and practices in the Global South\, and the latter&rsquo\;s capacity to drive social development in a positive direction. Specific attention will focus on how African feminist thought and activism might draw on indigeneity as a means of contesting patriarchal domination. The keynote speakers include Prof. Oyè\;ró\;nké\; Oyěwù\;mí\;\, Prof. Sylvia Bawa\, and Prof. David Millar.
\nYou can find more information on the conference\, as well as a registration link and a copy of the program\, here:
\nhttps://igvi.org/?news-posts=second-annual-igvi-conference-in-ghana
ORGANIZER;CN=Valentin Beck;CN=Tully Rector: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Europe/London:20260907T160000 DTEND;TZID=Europe/London:20260907T180000 SUMMARY:Inference and Object UID:20260902T210214Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Europe/London DESCRIPTION:We are pleased to announce our monthly \;online \;talk series on "Inferences &\; Capacities."
Our next speaker is:
Ulf Hlobil \;(Concordia University)
Inference and Object
Sep 7: \;11am (Buenos Aires)\, 10am (New York)\, 4pm (Berlin).
\nAbstract: \;I present an account of names and predicates in terms of assertoric sentences and their inferential roles. The account can be translated into an account of objects and properties in terms of worldly propositions (which are things that are made true or false by states) and the alethic modal relations among them. The account exploits symmetries of modal structures. In a slogan: properties are what is common among symmetric points in modal space\; objects are what differs among symmetric points in modal space.
\nHow to participate: \;Please\, send an email to Alfredo Vernazzani at: \;
\nalfredo-vernazzani AT protonmail.com
\n_______
\nThe series brings together work on inferential capacities\, rationality\, normativity\, and cognition &mdash\; across both human and non-human animals &mdash\; with the aim of fostering discussion on the nature and limits of the cognitive sphere. \;
\n2026 line-up: \;
April 27: \;Angelica Kaufmann \;(University of Milan): "Mind Blanking as Mental Imagery." \;
\nMay 18: \;Federico Burdman \;(Universidad Alberto Hurtado) "Constrained choices: addiction\, attention\, and reasons-responsiveness." \;
\nJune 22: \;Susanna Schellenberg \;(Rutgers): "Reflection and Self-Governance in Human and Machine Intelligence" \; \;
\nJuly 20: \;Cameron Buckner \;(University of Florida): "Chains-of-Thought\, Inner Speech\, and Artificial Epistemic Agency."
\nSeptember 7: \;Ulf Hlobil \;(Concordia University): "Inference and Object"
\nOctober 19: \;Eva Schmidt \;(TU Dortmund): TBA \;
\nNovember 16: \;Hans-Johann Glock \;(University of Zü\;rich): "Is Ascribing Inferences to Brains or Non-human Animals a Fallacy?" \;
\nDecember 14: \;Emma Borg \;(SAS\, University of London): "Twitches\, Fidgets\, Habits\, Skills: The Scope of Common-Sense Psychology." \;
Each talk lasts c. 40 minutes followed by 40 minutes open Q&\;A. \;
\nThe series is co-organized by:
\nMariela Aguilera \;(University of Có\;rdoba)
\nMatí\;as Osta-Vé\;lez \;(Universidad de la Repú\;blica)
\nAlfredo Vernazzani \;(TU Dortmund\; University of Pittsburgh).
\nVisit our website: \;
ORGANIZER;CN=Alfredo Vernazzani;CN=Mariela Aguilera;CN="Matías Osta Vélez": METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Australia/Melbourne:20260908T103000 DTEND;TZID=Australia/Melbourne:20260908T170000 SUMMARY:A Century of Foucault - Deakin University Graduate Symposium UID:20260902T210215Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Australia/Melbourne LOCATION:Tower 2 level 12/727 Collins St\, Melbourne\, Australia\, 3008 DESCRIPTION:This year marks the centenary of the birth of Historian/Philosopher Michel Foucault (1926 &ndash\; 1984) and the 50th anniversary of the French publication of Histoire de la sexualité\;: La volonté\; de savoir. A giant of French poststructuralist thought\, Foucault can be seen as the progenitor of contemporary queer theory and the field of biopolitics. Foucault remains a stalwart of the humanities and his influence extends far beyond the bounds of traditional philosophical discourse to areas such as sociology\, criminology\, and politics.
\nAt Deakin Downtown on September 8\, 2026 at 10:30 AM (AEST) this event will bring together current graduate students \;as well as additional contributions from those with a background in Foucault's oeuvre \;to reflect on the legacy and continued influence of Foucault's work.
\nEvent Schedule:
\n10:45 &ndash\; 12:15 Graduate Panel 1
\nWill Pan (Deakin University)\, Power and Ideology\; Foucault and Althusser. On the inherent contradiction between subject and structure
\nIsaac Price-Kelly (Deakin University)\, On Foucault&rsquo\;s 1953-1954 Psychological Causality Lectures
\nCristian Gonzá\;lez Aré\;valo (University of Freiburg)\, Voluntary Submission and the Aesthetics of Form: Foucault\, Robbe-Grillet\, and the Creative Reconfiguration of Power
\n1:00 &ndash\; 2:30 Short Panel Session on the &lsquo\;Legacy of Foucault&rsquo\;
\nIntroductions by Lauren Pedersen-Hor (Deakin University)
\nDr. Christopher O&rsquo\;Neill (Monash University)
\nDr. Fiona Druitt (University of Melbourne)
\nDr. Lachlan Ross (University of Melbourne)
\n2:45 &ndash\; 4:15 Graduate Panel 2
\nMax Hoddinott (University of New South Wales)\, How to Talk about Human Rights in Occupied Iraq
\nAshlee Wilson (Deakin University)\, Pastoral Power and the Production of the Anticipatory Reproductive Subject
\nJoel Duggan (University of Melbourne)\, Dude Where&rsquo\;s My Dole? Governmentality in the 21st-century welfare state
\nAll are welcome\, we hope you will join us for this exciting and thought provoking day!
\nThis is a hybrid event supported by zoom. Zoom attendance does not require an RSVP with eventbrite.
\nZoom link: \;https://deakin.zoom.us/j/82961833454?pwd=7vKvwKZFKdOhZbHnjJxmTGjte5WKrt.1
\nMeeting ID: 829 6183 3454 // \;Password: 07841049
\nThis meeting is at 10:30am Australian Eastern Standard Time (AEST) 8 September 2026 [12:30am UTC 8 September 2026]
\n*Lunch catering will be provided for in person attendance\, please be sure to RSVP on the eventbrite page
\n**We also would like to thank the incredible generosity of the Australasian Society for Continental Philosophy (ASCP) and Deakin University's Philosophy and Religious Studies research group (PHIRES) for their support and funding for the event.
\nFor any queries please email \;lauren.p@deakin.edu.au
ORGANIZER;CN=Lauren Pedersen-Hor;CN=Jasper Lear;CN=Beau Kent: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Australia/Melbourne:20260908T153000 DTEND;TZID=Australia/Melbourne:20260908T170000 SUMMARY:Francis Bacon and the veil of Isis: Between Promethean and Orphic approaches to nature UID:20260902T210216Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Australia/Melbourne LOCATION:250 Victoria Parade\, East Melbourne\, Australia DESCRIPTION:Abstract: \;This paper starts (part 1) from Pierre Hadot&rsquo\;s image of Bacon inVeil of Isis as an arch-Promethean figure\, advocating for the violent extraction of nature&rsquo\;s secrets by experimental &ldquo\;torture&rdquo\;. \; Part 2 shows that Bacon has been admired by poets and was lauded upon his death as an Apolline or Orphic\, suggesting the need to reconsider the later modern interpretation. \; Part 3 shows that Bacon does not speak of torture\, but ofvexationes artium (vexations of art)\, and this only depicts one part (natural history of things &ldquo\;wrought and altered&rdquo\;) of his natural philosophy. He also uses many divergent metaphors for the action of this philosophy which the Bacon-as-Promethean interpretations pass over\, including sacred marriage\, building a temple\, finding a way in a forest or labyrinth\, and contemplative reading. Part 4 shows that in Bacon&rsquo\;s readings of Orpheus and Prometheus inWisdom of the Ancients\, he compares natural philosophy to Orpheus&rsquo\;s music\; and if anything\, that Bacon more closely identifies with Orpheus or &ldquo\;universal philosophy&rdquo\; than Prometheus. \; In Part 5\, we test our Orphic (as well as Promethean) reading of Bacon\, by looking at his readings of the myths of Pan and Cupid\, noting that in his reading of these myths\, nature is not presented as a wholly hostile reality\, but one of plenitude\, shaped by a universal &ldquo\;love&rdquo\; (force of attraction) operating at the elemental level. Part 6 finally shows that Isis symbolism pervades Bacon&rsquo\;s &ldquo\;Feast of the Family&rdquo\; inNew Atlantis\, which is a ritual of reverence to the fecundity of nature\, opposing critics&rsquo\; images of Baconian naturalists torturing a hostile nature.
\nThe 6th European Experimental Philosophy Conference will take place at the University of Cagliari from September 8th to 11th\, 2026. It will consist of the Linguistic Justice Society Satellite Workshop &ldquo\;Interdisciplinary Perspectives on Linguistic Justice&rdquo\; on September 8th\, followed by the main Conference on September 9th&ndash\;11th.
\nThe event is generously supported by Gian Pietro Storari Funds\, Dipartimento di Pedagogia\, Psicologia\, Filosofia\, Università\; degli Studi di Cagliari\, Fondazione di Sardegna\, Esperantic Studies Foundation\, Regione Autonoma Sardegna. The programme of the entire event is available on the conference website:
\nhttps://sites.unica.it/6euroxphi/
\nThe event will be open also to non-presenters. The Satellite Workshop on Linguistic Justice can be attended either online or in person\, while the main Conference can be attended only in person. No registration fee is required for either event.
\nIf you plan to attend the Satellite Workshop and/or the main Conference as a non-presenter\, please send us an email by July 31st to:
\n6EuroXPhi@gmail.com
\nIn the email\, please specify whether you plan to attend the Satellite Workshop\, the main Conference\, or both. If you plan to attend the Satellite Workshop\, please also let us know whether you will attend online or in person. \;
ORGANIZER;CN=Filippo Contesi;CN=Yael Peled: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Europe/London:20260908T090000 DTEND;TZID=Europe/London:20260909T170000 SUMMARY:Bodies in Digital Transition: Mapping a topology of digital bodies UID:20260902T210218Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Europe/London LOCATION:Strand Building\, Strand\, London\, United Kingdom\, WC2R 2LS DESCRIPTION:Machines glow\, pulse\, perform and think through metal\, light\, code\, and living matter. The second Bodies in Digital Transition (BDT) edition traverses the materiality of the mechanical body itself: what embodied gestures and rhythms animate its operations? What moves beneath its surface? What kind of being emerges in the loops of its code? From the lures of the aesthetic surface to the recursive depths of its algorithmic core\, this year BTD aims to dissect the machine&rsquo\;s anatomy across several strata that form a speculative topology of the machinic body\; a descent through appearance\, mechanism\, and ontology toward the thresholds where technology ceases to represent and begins to be. In mapping out the systems of embodiment inhabited by digital beings\, we also open up inquiry into how human agents author\, come into contact with\, and transform machine bodies. There is neither &ldquo\;the technology itself&rdquo\; nor &ldquo\;the aesthetics itself&rdquo\; but rather a method of design in which the two are mutually implicated. To resist interior&ndash\;exterior divides open inquiries of how human agents encounter and transform machinic bodies through the intra-active practice of design.
\nDigital bodies condition human expression and are conditioned by cultural inflections at each strata. The plural and distributed materialities of digital systems span beyond physical objects\, but encompass code\, electromagnetic waves\, and sensory outputs in complex and multiple communicating layers. How does the agency act as this morphing web?
\nFollowing a post-human stance\, neither digital nor human cognition is assumed to be contained within an algorithmic nucleus. Instead\, it is conceived as emerging through relations across each stratum\, whose analytical isolation is not intended to fix ontologies\, but to map a topology of multiple\, non-linear processes through which agencies coalesce.
\nTo move beyond the limits of this configuration and to encourage crossing of boundaries\, we invite trans-disciplinary experimental and highly speculative inquiry and action into the machinic as event\, intra-action\, and formation of being.
ORGANIZER;CN=DiSCo (Digital Studies Collective): METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Europe/London:20260908T160000 DTEND;TZID=Europe/London:20260908T170000 SUMMARY:Book Launch: Expressive Action: A Philosophical Exploration by Christopher Bennett UID:20260902T210219Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Europe/London DESCRIPTION:Join us at https://meet.google.com/muk-tofn-ftj
\nBennett's \;Expressive Action: A Philosophical Theory is the first volume in the new Oxford University Press book series on positive moral philosophy. Cheshire Calhoun will provide a brief introduction to positive moral philosophy followed by Chris Bennett's precis of his book. We'll then have an open discussion.
ORGANIZER;CN=Jules Holroyd: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Europe/Rome:20260909T090000 DTEND;TZID=Europe/Rome:20260910T170000 SUMMARY:ICSD 2026 : 14th International Conference on Sustainable Development\, 09 - 10 September Rome\, Italy UID:20260902T210220Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Europe/Rome LOCATION:Pontifical Gregorian University of Rome \, Roma\, Italy DESCRIPTION:European Center of Sustainable Development in collaboration with Canadian Institute of Technology will organize the 14th ICSD 2026 International Conference on Sustainable Development\, with particular focus on Environmental\, Economic and Socio-Cultural Sustainability.
The Conference theme : Creating a unified foundation for the Sustainable Development: Research\, Practice and Education.
The 14th ICSD 2026 will be an excellent opportunity to share your ideas and research findings relevant to the Sustainability Science\, through the European network of academics.
Papers will be published in Open Access EJSD Journal (Web of Science) and Proceedings.
This ambition will proceed in a multidisciplinary way across the various fields and perspectives\, through which we can address the fundamental and related questions of Sustainable Development.
Conference Venue
We are pleased to welcome you to ICSD 2025\, held in the very heart of historic Rome.
The venue\, Roma Eventi\, located within the premises of the Pontifical Gregorian University\, at Piazza della Pilotta 4\, Rome\, Italy\, lies just steps from the iconic Trevi Fountain\, and within walking distance of the Spanish Steps\, Piazza Venezia\, the Pantheon\, the Roman Forum\, Piazza Navona\, and the Colosseum.
It is a setting of enduring inspiration \; where timeless cultural heritage meets academic thought \; an ideal place for global dialogue on sustainable development.
Read more: https://ecsdev.org/conference/14th-icsd-2026
Workshop &ldquo\;The Good Life: Well-being and Meaningfulness&rdquo\;
\nMost people want their lives to go well. They also want their lives to be meaningful. While well-being and meaningfulness have both received extensive attention in the philosophical literature\, the relationship between them remains underexplored. This workshop will explore the concepts of well-being\, meaningfulness\, and their relationship\, discussing questions such as: Is a meaningful life always high in well-being\, and vice versa? Does the nature of meaningfulness depend on the nature of well-being? And does a good life require both well-being and meaningfulness?
\nSpeakers:
\nAntti Kauppinen\, University of Helsinki
\nMatthew Hammerton\, Singapore Management University
\nCharlotte Unruh\, University of Southampton
\nMichael Hauskeller\, University of Liverpool
\nWillem van der Deijl-Kloeg\, Tilburg University
\nRegistration: The workshop is free to attend\, but spaces are limited and registration is required. To register\, please email the organiser\, stating whether you wish to attend in person or online.
\nWe gratefully acknowledge funding from the Leverhulme Trust (SRG2425\\251003).
ORGANIZER;CN=Charlotte Franziska Unruh: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Europe/Berlin:20260911T090000 DTEND;TZID=Europe/Berlin:20260913T170000 SUMMARY:A Novel "Third Way:" Synthesizing Autonomy and New Mechanism UID:20260902T210222Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Europe/Berlin LOCATION:Oslo\, Norway DESCRIPTION:&ldquo\;. . . [A} great deal of the conceptual history of biology may be read as a struggle between two philosophical positions: reductionism and holism&rdquo\; (Piggliuci 2014). This enduring tension has fueled deep disagreement about the nature and study of life. In twentieth-century biology\, the organicist tradition sought to resolve this tension by seeking a &ldquo\;third-way&rdquo\; that rejects the reductionist assumption that life can be analyzed exhaustively in physico-chemical terms while\, at the same time\, rejecting dubious appeals to immaterial vital forces to explain the behavior of whole living systems.
\nIn contemporary philosophy of biology\, a prominent manifestation of the holist tradition is the Theory of Biological Autonomy (TBA) which explains the causal structure of a whole living organism in terms of constraints and energetic processes. A prominent manifestation of the reductionist tradition\, on the other hand\, is New Mechanism (NM) which\, traditionally\, analyzes the causal structure of biological mechanisms in terms of entities\, activities\, and organization.
\nRecently\, however\, a number of philosophers have been developing an updated New Mechanist analysis of biological mechanisms that construes them as consisting of constraints and energetic processes . As philosophers have pointed out\, this conceptual overlap between the ToBA and NM offers opportunities for theoretical synthesis and\, more ambitiously\, the possibility of establishing a novel &ldquo\;third way&rdquo\; to resolve the conflicting holist and reductionist tendencies running through the history of biology.
\nThe goal of this workshop is to bring together an interdisciplinary group of philosophers\, biologists\, and historians to foster dialogue across theoretical traditions to develop the ToBA-NM synthesis and critically assess it from historical and social scientific perspectives on the wider interacting histories of reductionism and holism in biology.
\nThus\, while the proposed synthesis of ToBA and NM will thematize discussion\, the workshop hopes to encourage wider interdisciplinary reflection on historical and contemporary theoretical and empirical practice in the life sciences. We aim to: 1) Clarify the conceptual and methodological relationship between ToBA and the updated NM framework. 2) consider a) their theoretical and historical relationship to other forms of reductionism and holism and b) evaluate the prospects for the synthesis of TBA and NM succeeding as a &ldquo\;third way&rdquo\; by the lights of the wider organicist tradition. 3) Draw upon insights derived from recent inter-disciplinary efforts between philosophers in the autonomy tradition and various scientists seeking to apply the theory of autonomy in empirical investigation of biological systems at different levels of organization (e.g. ecosystems\, eusocial insects\, organismal\, neuro\, biophysical\, physico-chemical). 4) Reflect on the broader implications of the proposed synthesis for ongoing debates about explanation and organization in the life sciences.
\nA small amount of money will be available to off-set student travel costs.
\nWe aim for the workshop to be a "works in progress" event\, giving early career scholars and scientists the opportunity to share their developing ideas in small informal "break out" groups to get feedback. We ask potential attendees to submit a short 500-750 word abstract to Andrew Bollhagen (aabollhagen@ucdavis.edu) and Sebastian Sander Oest (s.s.oest@ifikk.uio.no). \;
ORGANIZER;CN=Andrew Bollhagen;CN=Sebastian Sander Oest: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260902T205537Z DTSTART;TZID=Europe/Dublin:20260911T090000 DTEND;TZID=Europe/Dublin:20260911T090000 SUMMARY:TransCare 2nd Edition UID:20260902T210223Z-iCalPlugin-Grails@fe80:0:0:0:28b4:27ff:fe9b:68ec%3 TZID:Europe/Dublin LOCATION:Cork\, Ireland DESCRIPTION:Healthcare education and research continue to grapple with the limits of inherited epistemologies: frameworks that have long marginalised\, pathologised\, or erased trans\, gender-diverse\, and intersex lives. Scholarship on \;epistemic injustice \;(Hall 2017\; Wesp et al. 2019) and \;situated knowledges \;(Haraway 1988) shows how these exclusions are embedded in the very processes through which knowledge is produced and legitimised. Insights from gender/sex pluralism (Monro 2005\; 2019\; Preciado 2013) further highlight how institutional systems struggle to \;accommodate the complexity of lived identities \;within and beyond binary frameworks. Transformative inclusion within healthcare settings therefore requires more than updated curricula or revised clinical guidelines: it calls for new methodological imagination (see e.g. Pendleton &\; Pezaro 2025).
\nThis year&rsquo\;s TransCare conference invites \;scholars\, practitioners\, educators\, and community researchers \;to explore how \;creative\, interdisciplinary\, and humanities‑driven methodologies \;can reshape the production of knowledge in healthcare. Building on the 2024 edition&rsquo\;s focus on educational tools\, TransCare turns its attention to the research practices that make such tools possible. We ask how \;arts‑based\, participatory\, speculative\, and community‑led approaches \;can open pedagogical and methodological pathways that affirm gender diversity\, challenge normative assumptions\, and cultivate critical and trans‑affirming pedagogies and research.
\nTo do so\, we aim to foreground methodology not as a technical procedure but as a site where \;knowledge\, care\, and power intersect. Approaches that centre \;lived experience\, relationality\, and reflexivity \;can unsettle dominant epistemic frames and generate new possibilities for teaching and practice. Attending to the \;affective and embodied dimensions of research \;and care (Malatino 2020\; 2022) further highlights the need for methodologies that recognise and value ways of knowing and dealing with trans and intersex communities\, particularly in challenging social and political settings.
\nThe 2026 edition continues TransCare&rsquo\;s commitment to interdisciplinary exchange by emphasising methodology as a site of care\, ethics\, and transformation (Puig de la Bellacasa 2017). \;We welcome contributions that rethink how education and research are designed\, conducted\, interpreted\, and taught\, and that imagine new infrastructures for trans\, gender-diverse\, and intersex&ndash\;inclusive healthcare education.
\n\;
\nScope of Contributions
\nWe welcome contributions from across disciplines\, sectors\, and methodological traditions. Submissions may address\, but are \;not limited \;to\, the following areas:
\nWe particularly encourage submissions that experiment with form\, challenge disciplinary boundaries\, or propose new infrastructures for trans\, gender‑diverse\, and intersex&ndash\;inclusive healthcare research and education. However\, please do not be intimidated: \;all approaches and levels of experimentation are welcome.
\n\;
\nPublication Opportunity
\nWe are also collecting expressions of interest for a \;collected volume on creative\, interdisciplinary\, and humanities‑driven methodologies for trans\, gender‑diverse\, and intersex&ndash\;inclusive healthcare research and education.
\nIf you wish to be considered for inclusion in this edited collection\, \;please indicate this when submitting your abstract by ticking the box in the form. \;
List of References
\nHall\, K. Q. (2017). Queer epistemology and epistemic injustice. In I. J. Kidd\, J. Medina\, &\; G. Pohlhaus Jr. (Eds.)\, \;The Routledge handbook of epistemic injustice \;(pp. 158&ndash\;166). Routledge.
\nHaraway\, D. (1988). Situated knowledges: The science question in feminism and the privilege of partial perspective. \;Feminist Studies\, 14(3)\, 575&ndash\;599.
\nMalatino\, H. (2020). \;Trans care. University of Minnesota Press.
Malatino\, H. (2022). \;Side affects: On being trans and feeling bad. University of Minnesota Press.
Monro\, S. (2005). \;Gender politics: Activism\, citizenship and sexual diversity. Pluto Press.
\nMonro\, S. (2019). Non-binary and genderqueer: An overview of the field. \;International Journal of Transgenderism\, 20(2&ndash\;3)\, 126&ndash\;131.
\nPendleton\, J.\, &\; Pezaro\, S. (2025). From midwife to lead perinatal practitioner: A utopian vision. \;Birth\, 52(3)\, 511&ndash\;516.
\nPreciado\, B. P. (2013). \;Testo Junkie: Sex\, drugs\, and biopolitics in the pharmacopornographic era. The Feminist Press.
\nPuig de la Bellacasa\, M. (2017). \;Matters of care: Speculative ethics in more than human worlds. University of Minnesota Press.
\n\n\n\n\n\n\n\n\n ORGANIZER;CN=Valeria Venditti: METHOD:PUBLISH END:VEVENT END:VCALENDAR