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"Truth in Financial Accounting"
Author: Christopher J. Cowton (Emeritus\, University of Huddersfield)
Interviewer: Lisa Warenski (CUNY Graduate Center)
Date and Time: 15 January 2026\, 18:00 CET
"Green Central Banking" \;
Authors: Peter Dietsch (University of Victoria)\; Clé\;ment Fontan (University of Louvain)
Interviewer: Jens van't Klooster
Date and Time: 25 March 2026\, 18:00 CET
"On the Wrongfulness of Bank Contributions to Financial Crises"
Author: \;Richard Endö\;rfer (University of Gothenburg)
Interviewer: Kobi Finestone (Univeresity of San Diego)
Date and Time: 01 June 2026\, 18:00 CET
"Bitcoins Left and Right: A Normative Assessment of a Digital Currency"
Authors: Lars Lindblom and Joakim Sandberg
Interviewer: Violet Victoria
Date and Time: October (TBA) 2026\, 18:00 CET
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:20260722T192857Z DTSTART;TZID=Europe/London:20260218T090000 DTEND;TZID=Europe/London:20261209T170000 SUMMARY:Reconstructing Carnap Webinar Series 2026 UID:20260725T074843Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%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:20260722T192857Z DTSTART;TZID=Europe/London:20260317T170000 DTEND;TZID=Europe/London:20261117T170000 SUMMARY:Wittgenstein's Lecture on Ethics: Online Lecture Series UID:20260725T074844Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%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:20260722T192857Z DTSTART;TZID=Europe/London:20260429T210000 DTEND;TZID=Europe/London:20261126T170000 SUMMARY:Séminaire Arendt 2026 UID:20260725T074846Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%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:20260722T192857Z DTSTART;TZID=Europe/London:20260528T163000 DTEND;TZID=Europe/London:20260924T170000 SUMMARY:Inner Speech Colloquium UID:20260725T074847Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%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:20260722T192857Z DTSTART;TZID=Europe/London:20260718T000000 DTEND;TZID=Europe/London:20260724T170000 SUMMARY:Society for the Metaphysics of Science Summer School UID:20260725T074848Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:Europe/London DESCRIPTION:The SMS will host a summer school this summer over Zoom. There will be two streams available this year:
\n(A) Michael J. Raven (University of Victoria) and Asya Passinsky (Central European University) will focus on Essentialism in Metaphysics and Social Ontology.
\n&rarr\; Sessions held on Saturday July 18th and Monday July 20th.
\n(B) Heather Demarest (University of Colorado\, Boulder) and Travis McKenna (North Carolina State) will focus on Laws Beyond the Humean/Non-Humean Debate.
\n&rarr\; Sessions held on Thursday July 23rd and Friday July 24th.
\nEach stream will consist of two three-hour workshops\, each designed to introduce participants to the state of play in the given sub-discipline.
\nScholars at any stage of their career are welcome to attend. Level of instruction is at an advanced graduate level.
\nIn order to apply\, submit a C.V. toJenn McDonald (jrc2266@columbia.edu) and include which stream(s) you would like to attend. There is no official deadline for applications\, but attendance is capped at 20 participants.
\nA registration fee of $20 per stream ($35 for both) is required\, which will be used to offset expenses. Accepted applicants will be asked to submit their registration fees via the society's Registration Page.
ORGANIZER;CN=Jennifer McDonald;CN=Ken Aizawa: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=Europe/London:20260720T090000 DTEND;TZID=Europe/London:20260724T170000 SUMMARY:Kyrgyz Culture between Myth\, Episteme\, and Contemporary Humanistic Knowledge UID:20260725T074849Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:Europe/London DESCRIPTION:As part of the philosophical research project "Kyrgyz Philosophical Thought and Modernity: Conceptual Foundations and Horizons of the Future\," the Bozjol Center for Philosophical Research at Jusup Balasagyn Kyrgyz National University\, in cooperation with the A. F. Losev Scientific Library and Memorial Museum (Moscow) and the Dialogue of Cultures and Civilizations Public Organization\, is organizing the International Summer Philosophy School (Workshop)\, which will take place on the shores of Issyk-Kul Lake\, Kyrgyzstan\, from 20 to 24 July 2026.
\nThe Summer Philosophy School aims to establish an international platform for rethinking nomadic culture in general\, and Kyrgyz culture in particular\, in the context of the intellectual and cultural challenges of the contemporary world. The central theme of the School\, "Between Myth and Episteme\," reflects the transition from traditional forms of cultural memory\, symbolic systems\, and epic worldviews to contemporary modes of producing knowledge in the humanities.
\nThe principal objective of the School is to create an interdisciplinary research environment for discussing issues in philosophy\, culture\, myth\, theatre\, science\, and technology\, as well as broader questions concerning the transformation of knowledge in the context of nomadic/Kyrgyz culture and modernity.
\nThe School will bring together scholars\, researchers\, university faculty\, graduate students\, and practitioners from different countries to engage in interdisciplinary dialogue and collaborative research. \; \;If you are interested in participating in the Summer Philosophy School\, we would be delighted to welcome you.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=Europe/London:20260720T090000 DTEND;TZID=Europe/London:20260724T170000 SUMMARY:Kyrgyz Culture between Myth\, Episteme\, and Contemporary Humanistic Knowledge UID:20260725T074850Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:Europe/London DESCRIPTION:As part of the philosophical research project "Kyrgyz Philosophical Thought and Modernity: Conceptual Foundations and Horizons of the Future\," the Bozjol Center for Philosophical Research at Jusup Balasagyn Kyrgyz National University\, in cooperation with the A. F. Losev Scientific Library and Memorial Museum (Moscow) and the Dialogue of Cultures and Civilizations Public Organization\, is organizing the International Summer Philosophy School (Workshop)\, which will take place on the shores of Issyk-Kul Lake\, Kyrgyzstan\, from 20 to 24 July 2026.
\nThe Summer Philosophy School aims to establish an international platform for rethinking nomadic culture in general\, and Kyrgyz culture in particular\, in the context of the intellectual and cultural challenges of the contemporary world. The central theme of the School\, "Between Myth and Episteme\," reflects the transition from traditional forms of cultural memory\, symbolic systems\, and epic worldviews to contemporary modes of producing knowledge in the humanities.
\nThe principal objective of the School is to create an interdisciplinary research environment for discussing issues in philosophy\, culture\, myth\, theatre\, science\, and technology\, as well as broader questions concerning the transformation of knowledge in the context of nomadic/Kyrgyz culture and modernity.
\nThe School will bring together scholars\, researchers\, university faculty\, graduate students\, and practitioners from different countries to engage in interdisciplinary dialogue and collaborative research. \; \;If you are interested in participating in the Summer Philosophy School\, we would be delighted to welcome you.
\n\n\n\n ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=Europe/Paris:20260720T170000 DTEND;TZID=Europe/Paris:20260731T170000 SUMMARY:Critical Theory Workshop's 18th Annual Summer School UID:20260725T074851Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:Europe/Paris LOCATION:54 Bd Raspail\, Paris\, France\, 75006 DESCRIPTION:The primary objective of the CTW&rsquo\;s Summer School is to provide an international forum for trans-disciplinary and politically relevant research that contributes to a coherent and systematic elucidation of the contemporary world. Participants are exposed to the work of contemporary thinkers and engage with current debates with leading scholars from around the globe. Special attention is paid to traditions of thought that have been sidelined or suppressed in the academy\, including critical theory from the global South\, Marxism\, the black radical tradition\, anticolonial theory\, socialist feminism\, and radical ecological thought. \;
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=America/Los_Angeles:20260722T120000 DTEND;TZID=America/Los_Angeles:20260724T170000 SUMMARY:28th Annual international nursing philosophy conference in association with the International Philosophy of Nursing Society UID:20260725T074852Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:America/Los_Angeles LOCATION:854 Health Sciences Road\, Irvine\, United States DESCRIPTION:Join the UC Irvine Sue &\; Bill Gross School of Nursing Center for Nursing Philosophy in association with the International Philosophy of Nursing Society (IPONS) for the 28th International Nursing Philosophy Conference.
\nThe HYBRID conference will take place physically at the University of California\, Irvine in sunny\, coastal Southern California\, USA\, as well as virtually via Zoom. \;
\nThe theme is &ldquo\;Listening and Speaking Otherwise: Encounters at the Edge of Nursing and Philosophy&rdquo\;
\nAbstract submission portal is open from October 31 2025 &ndash\; March 1 2026
ORGANIZER;CN=Miriam Bender;CN=Jess Dillard-Wright: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=America/Edmonton:20260724T093000 DTEND;TZID=America/Edmonton:20260725T170000 SUMMARY:Philosophical Insights from New Religious Movements & Alternative Spiritualities UID:20260725T074853Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:America/Edmonton LOCATION:Concordia University of Edmonton\, Edmonton\, Canada\, T5B 4E4 DESCRIPTION:Dear Colleagues:
\nWe are pleased to announce an open call-for-abstracts for our conference on \;Philosophical Insights from New Religious Movements &\; Alternative Spiritualities\, to be held at the Concordia University of Edmonton campus July 24-25 of 2026.
\nWe welcome brief abstracts (300 words or less) for papers that fit within the conference theme. Abstracts must be received by \;May 1\, and should be sent as PDF documents to: \;travis.dumsday@concordia.ab.ca \; \;and to \;navidp@athabascau.ca
\nAccepted abstracts will be notified by May 10. \;Each presenter will receive a $400 CDN honorarium for their participation. \;Additionally\, after the conference presenters will have the opportunity to submit a polished version of their full paper for inclusion in a peer-reviewed anthology volume arising out of the conference. We especially welcome abstracts from graduate students and early career scholars.
\nThis will be primarily an in-person event\, though a small number of virtual presentations may be included in the program for the benefit of those unable to travel to Edmonton. \;
\nThe rationale behind the conference: within analytic philosophy of religion there is a commonly expressed concern that the boundaries of the discipline are too narrow. The large majority of work produced remains focused on Christian theism and its principal rival in the modern west\, namely\, metaphysical naturalism. And though important work has been done to bring other traditions into the dialogue over the past twenty years\, nearly all of that literature has dealt with other major world religions (especially Hinduism\, Buddhism\, and Islam). By contrast\, little has been done to explore potential insights arising specifically out of new religious movements [NRMs] and alternative spiritualities [ASPs]. This is unfortunate\, in part because NRMs and ASPs boast tens of millions of adherents worldwide\; moreover they are of considerable interest amongst our students (the &lsquo\;Gen Z&rsquo\; cohort) who by and large do not adhere to major world religions but are also not secular. The aim of this project is to promote and expand philosophical work on NRMs and ASPs\, and to do so in a manner that will be accessible to those very students and to interested laypeople generally. (Examples of NRMs and ASPs would include: the Bahá\;&rsquo\;í\; faith\, CaoDaism\, Eckankar\, Est\, Falun Gong\, ISCKON\, Mormonism\, Neopaganism\, Neoshamanism\, Subud\, Thelema\, Theosophy\, Umbanda\, Wicca\, etc.)
\n\nSome sample questions of the sort we hope to see broached by participating scholars:
\n(a) What are the most common arguments offered in favour of polytheism by contemporary Neopagan thinkers\, and how should those arguments be assessed?
\n(b) What are the axiological implications of polytheism as compared with Christian theism or naturalism?
\n(c) How is the notion of &lsquo\;energy&rsquo\; understood and employed by key New Age thinkers? What arguments are available to support those notions?
\n(d) How is the epistemology of revelation understood within the Bahá\;&rsquo\;í\; faith\, and what are the best arguments in favour of that distinctive understanding?
\n(e) Does the \;prima facie \;materialist ontology of Mormonism undermine standard formulations of metaphysical naturalism?
\n(f) CaoDaism is often classed as an eclectic or syncretic tradition\; what exactly does that mean in a religious context? Is this a fair characterization? And if so\, what (if any) are the epistemological
\nimplications of syncretism within religion? What (if any) are the axiological implications? (I.e.\, is
\nsyncretism in religion something prima facie admirable or questionable?)
\n(g) How should we understand the esoteric/exoteric divide within religions? How is that distinction understood and implemented within Wicca? What is the meaning and value of &lsquo\;hiddenness&rsquo\; within religious practice?
\n(h) What are the boundaries (if any) between spiritual experiences and the paranormal? What insights on this divide emerge from NRMs classed as &lsquo\;UFO faiths&rsquo\;\, such as Vale do Amanhecer? \;
\n(i) Can careful engagement with NRMs and ASPs shed new light on longstanding debates concerning the conceptual boundaries of &lsquo\;religion&rsquo\; and &lsquo\;spirituality&rsquo\;? E.g.\, does Falun Gong properly count as a religion? Does the New Age movement properly count as a religious movement? Examining these and other case studies may prove illuminating for larger issues of conceptual taxonomy.
\n(j) Ceremonial magic constitutes an important part of Wicca and many Neopagan groups. What are the competing ontologies of magic operative at present within these groups\, and what are the principal arguments they use to support them? What are the divergent axiological implications of distinct conceptions of magic? What are the conceptual dividing lines between ceremonial magic and other forms of religious ritual (e.g.\, sacrifice\, sacrament\, liturgy)?
\n(k) What work still needs to be done on the very concept of &lsquo\;newness&rsquo\; in this context? For instance\, some prominent groups commonly classified as NRMs would not self-identify in this way\, viewing themselves instead as reviving ancient traditions (e.g.\, reconstructionist Neopagan groups)\, or as reforming older movements (e.g.\, Ahmadiyya or Mormonism)\, or as the novel manifestation or exemplification of what is actually a perennial tradition (e.g.\, the Bahá\;&rsquo\;í\; faith or Oomoto-kyo). What then are the conceptual boundaries of NRMs? Does Mormonism still properly count as an NRM even though it is roughly 200 years old?
\n(l) Problematizing the notion of &lsquo\;newness&rsquo\; in this context may also help to clarify the reasons why the younger generation (&lsquo\;Gen Z&rsquo\;) shows so much interest in NRMs and APSs &mdash\; e.g.\, perhaps there is a simultaneous yearning for deep tradition and for something accessible to modern life and contemporary concerns. Relatedly\, interest in NRMs and ASPs may be interlinked with the much-discussed growth of interest in alternative social/political forms among members of Gen Z. \;
\nQuestions about the event can be sent to the co-organizers\, Dr. Travis Dumsday and Dr. Navid Pourmokhtari:
\ntravis.dumsday@concordia.ab.ca
\nnavidp@athabascau.ca
\nThis conference is being organized with the generous financial assistance of the Global Philosophy of Religion Project 2 (in turn supported by the John Templeton Foundation and the Centre for Philosophy of Religion at the University of Birmingham)\, Athabasca University\, and Concordia University of Edmonton (with supplementary funding from CUE&rsquo\;s Research Cluster in Christian Philosophy &\; Theology). \;
ORGANIZER;CN=Travis Dumsday: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=Europe/London:20260725T234500 DTEND;TZID=Europe/London:20260725T234500 SUMMARY:Food and Memory - 5th International Interdisciplinary Conference UID:20260725T074854Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:Europe/London DESCRIPTION:Conference online (via Zoom)
\nCFP:
\nResearchers have long confirmed the importance of studying food-related issues in the past and in the today's world. During our interdisciplinary conference\, we are going to concentrate on the relationships between food and memory. In what sense &ndash\; and in what circumstances &ndash\; can food be regarded as an identity-forming factor? What role does it play in shaping our individual and collective memories? How can food studies deepen our knowledge on the social and cultural aspects of our lives? Why are food memories so often related to important experiences of individuals and societies?
\n\; \; \; \; \; \; We would like to discuss these and many other questions from a broad perspective\, referring to the anthropological\, psychological\, sociological\, historical\, and \; aesthetic research on food and memory. That is why we invite researchers representing various academic fields: anthropology\, history\, psychology\, psychoanalysis\, psychiatry\, sociology\, political studies\, philosophy\, economics\, law\, memory studies\, consciousness studies\, literary studies\, theatre studies\, film studies\, migration studies\, gender studies\, postcolonial studies\, medical sciences\, and cognitive sciences\, to name a few.
\n\; \; \; \; \; \; Different forms of presentations are encouraged\, including case studies\, theoretical inquiries\, personal reflections\, problem-oriented arguments\, and comparative analyses.
\n\; \; \; \; \; \; We will be happy to hear from both experienced scholars and young academics at the beginning 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.
\n\nOur repertoire of suggested topics includes but is not restricted to:
\n\nIndividual experiences:
\nFood memories
\nFood and sensory memory
\nSmell\, taste and remembrance
\nIndividual food preferences
\nFood and identity
\nVeganism and ethical memory
\n&ldquo\;You are what you eat&rdquo\;
\nFood and emotions
\nFood and affect
\nFood and abjection
\nFood and sickness
\nFood and eating disorders
\nFood and aging
\nFood and mental health
\nFood and the materiality of memory
\nFood and nostalgia
\nFood and trauma
\nFood and ecstasy
\nFood as epiphany
\nFood in dreams
\n\; \; \;2. Interpersonal experiences:
\nFood and love
\nFood and sex
\nFood and caregiving
\nFood and poisoning
\nFood as a tool of communication
\nFood and intergenerational memory
\nFood and queer identities
\nRecipes as memory practices
\n\; \;3. Collective experiences:
\nFood\, memory and tradition
\nFood habits
\nFood ceremonies and rituals
\nFood taboos
\nFood and religions
\nFood and language
\nFood symbolism
\nFood and cultural/social identity
\nFood and migration crises
\nDiasporic cuisines and belonging
\nFood and displacement
\nFood and war
\nFood scarcity and survival
\nFood and decolonization
\nColonial histories of food
\nCulinary nationalisms
\nMulticultural dimensions of contemporary cuisines
\nFood and fashion
\nFood and social status
\nFood and inequalities
\nFood and genocide
\nFood waste and memory
\nFood and sustainability
\nFood and climate anxiety
\nPandemic food practices
\nFood during COVID-19F
\nFood and capitalism
\n4. Aesthetic experiences:
\nFood and memory in literature\, film\, theatre and visuals arts
\nFood-related literary and cinematic genres
\nCookbooks as autobiographical narratives
\nFood in the media
\nFood aesthetics in popular culture
\nConcepts of good taste
\nFood photography and memory
\nNostalgia marketing and food
\n5. Contemporary challenges and digital cultures:
\nDigital food cultures
\nFood and digital archives
\nFood and social media
\nFood influencers and online identity
\nFood delivery culture
\nArtificial intelligence and food cultures
\nFood and bioethics
\nPlease submit abstracts (no longer than 300 words) of your proposed 20-minute presentations\, together with a short biographical note\, by 25 July 2026 to: conferencememory@gmail.com
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=Europe/Athens:20260727T090000 DTEND;TZID=Europe/Athens:20260823T170000 SUMMARY:School of Materialist Research Summer Institute 2026 UID:20260725T074855Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:Europe/Athens LOCATION:Olympiada Halkidiki (near Stavros\, ancient Stagira)\, Thessaloníki\, Greece\, 57014 DESCRIPTION:&ldquo\;Political&rdquo\; in the contemporary sense\, and as bound by its disciplinary definitions in political science and political philosophy\, assigns societal categories\, forms of law and moralities to the edges or beyond the limits of what is political. Yet again\, these excluded categories are both legislated by the Political within its limits of &ldquo\;discursive legibility\,&rdquo\; in Judith Butler&rsquo\;s parlance\, and relegated to the realms of the pre-political (including anti-political\, non-political). The &ldquo\;beyond political&rdquo\; serves to constitute the political as its Other\, to be subjugated or negated by it\, but also to be kept at bay as the source of elemental revolt\, i.e.\, &ldquo\;prepolitical.&rdquo\; (27 July-31 July 2026)
\n"Realism\, Materialism\, Epistemology: What is Living and What is Dead in Contemporary Thought?\," is the title of a summer school\, part of the SMR Summer Institute in Stagira/Olympiada (Greece)\, scheduled for August 17&ndash\;23\, 2026. It will explore the 21st century provocations and challenges to the dominance of the poststructuralist epistem across the humanities\, social sciences\, political philosophy\, and beyond. \;
\nThe School of Materialist Research is pleased to announce the third edition of its Advanced Design Practices Summer Institute\, Living Design: Ontological Design Redux. The program is aimed at graduate students (Master&rsquo\;s and doctoral) and early-career researchers who wish to expand their creative and critical research on questions related to design\, calling for a fundamental rethinking and redoing of design praxis. The school is taught by internationally renowned faculty in design and the arts from Goldsmiths\, University of London (UK)\, Politecnico di Milano (Italy)\, Arizona State University (USA)\, and Sandberg Instituut (Netherlands).
\n ORGANIZER;CN=Katerina Kolozova;CN=Adam Nocek: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=Europe/Berlin:20260727T090000 DTEND;TZID=Europe/Berlin:20260731T170000 SUMMARY:Libori Summer School 2026 - The History of Women Philosophers and Scientists UID:20260725T074856Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:Europe/Berlin LOCATION:Pohlweg 57\, Paderborn\, Germany\, 33098 DESCRIPTION:We are excited to announce the Libori Summer School 2026\, dedicated to the History of Women Philosophers and Scientists. The Summer School offers an interdisciplinary forum for critical inquiry into women&rsquo\;s intellectual contributions across historical periods\, cultural contexts\, and disciplinary boundaries.
\nThe Libori Summer School invites applications from Bachelor&rsquo\;s\, Master&rsquo\;s and graduate students\, as well as post-doctoral researchers interested in exploring the rich\, diverse\, and often overlooked histories of women philosophers and scientists. We particularly welcome contributions that adopt innovative perspectives\, engage with neglected figures or traditions\, or challenge established narratives through interdisciplinary approaches.
\nPossible areas of interest include (but are by no means limited to):
\nThe Libori Summer School strongly encourages interdisciplinary dialogue\, welcoming submissions that bridge philosophy\, history\, science studies\, literature\, theology\, economics\, environmental studies\, and related fields. Comparative\, cross-cultural\, and transhistorical approaches are especially encouraged.
\nJoin us for an inspiring 5-day Summer School dedicated to the rich and diverse Histories of Women Philosophers and Scientists. The program combines intellectual depth\, collaborative exchange\, and a vibrant social atmosphere.
\nProgram highlights include:
\nThis Summer School offers a unique opportunity to deepen your research\, broaden your perspectives\, and become part of an international network committed to exploring women&rsquo\;s intellectual histories\, in scholarship and in life.
\n\n ORGANIZER;CN=Ruth Edith Hagengruber;CN=Jil Muller: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=Europe/London:20260727T170000 DTEND;TZID=Europe/London:20260727T183000 SUMMARY:Reading Group meeting: discussing Seth Lazar's 'Governing the Algorithmic City' UID:20260725T074857Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:Europe/London DESCRIPTION:Political Philosophy of Technology and Engineering Reading Group
\;
Date: 27 July 2026
Time: 16:00&ndash\;17:30 CET
\;
We are entering an age when the prevailing means of governing power have undoubtedly shifted towards computational systems\, and political philosophy must determine whether and how that power can be properly exercised.
We will be discussing Seth Lazar&rsquo\;s Governing the Algorithmic City &mdash\; how power operates through algorithmic intermediaries\, and how it should be properly governed (link to the paper: \;https://onlinelibrary.wiley.com/doi/10.1111/papa.12279).
\n
We meet monthly (last Monday of each month\, except in August). Join us and be part of an engaging\, interdisciplinary conversation on the political and ethical challenges of the digital age.
Reach out to us at \;SPTPPETSIG@gmail.com \;if you want to be added to the mailing list or if you need assistance with accessing Lazar&rsquo\;s paper.
Computational methods and simulations have become a fruitful methodology for philosophers\, particularly for understanding how social relations\, norms\, and communicative structures could and should shape inquiry. Work in computational social philosophy has illuminated phenomena ranging from the epistemic value of diversity and the dynamics of epistemic belonging to the emergence and erosion of norms and processes of polarization.
\nGenerative and agentic AI tools stand to profoundly reshape computational social philosophy in at least two ways:
\nAs objects of study for computational social philosophy. Generative and agentic AI are increasingly embedded in epistemic life: as sources of information\, interlocutors\, surrogates for social participants\, gatekeepers within epistemic communities\, and even partially autonomous epistemic actors. This should motivate a broadening of purview in social epistemology\, which has tended to focus primarily on personal\, interpersonal\, and institutional factors that impact inquiry\, but comparatively less on technological factors. \;
\nAs tools of study for computational social philosophy. These systems can lower the technical barriers to computational work. More interestingly\, they may expand the range of social phenomena philosophers can model\, including richer representations of agents&rsquo\; beliefs and behavior\, more complex interactions and environments\, and even digital-twin-style models of particular communities or institutions.
\nThis cluster brings together philosophers working in\, or seriously engaging with\, computational social philosophy. We are eager to gather a cohort who can bring rigor\, clarity\, and intellectual generosity to advancing understanding in relation to the above themes.
\nWe&rsquo\;re particularly interested in philosophical contributions that engage one or more of the following cross-cutting threads:
\nModeling of AI systems as socio-epistemic phenomena: How might explicitly modeling the effects of AI systems within social epistemic processes challenge\, deepen\, or expand existing understanding in social epistemology and philosophy of science?
\nModeling of socio-epistemic phenomena with AI-based tools: What new forms of social epistemological phenomena can AI-based tools help us represent and investigate beyond traditional methods\, such as typical agent-based models?
\nUnderstanding aims and tradeoffs: How should we think about the tradeoffs between promises of AI-based tools (e.g.\, flexibility\, expressive power\, scale) and other desiderata (e.g.\, robustness\, justification\, tractability\, understanding) that have long been central to computational social philosophy? What can we learn about these issues from the use of AI-based tools in other disciplines such as computational social science?
\nMethodological standards: What standards should guide reliable\, reproducible\, and more generally epistemically and ethically responsible philosophical inquiry using AI-based methods in computational social philosophy?
\nPlease note that\, while we welcome expressions of interest from all disciplines\, this is not a general workshop about AI or AI-based simulations. It is a workshop about how deeper engagement with AI systems as objects of modeling studies and as a modeling tool can ultimately enrich and expand philosophical inquiry.
\nFormat
\nThe series will consist of bi-weekly virtual meetings\, in the style of CSPS\, starting in October 2026.The meetings are on Mondays at 11:30am ET.
\nApplications
\nYou can submit your application to join the seminars by using this application form: https://forms.gle/SC2iqbZUBU6iB52v6 \;
\nThe application form includes:
\nBasic details: Your name\, email address\, affiliation\, career stage
\nExtended abstracts of up to 750 words and prepared for anonymous review (no identifying information in the abstract itself).
\nThe submission deadline for applications is July 27th\, 2026.
\nOrganizers
\nSina Fazelpour (Northeastern)
\nLuca Garzino Demo (UPenn) \;
\nPlease direct inquiries to lgarzino@sas.upenn.edu
ORGANIZER;CN=Sina Fazelpour;CN=Luca Garzino Demo: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=Australia/Melbourne:20260728T123000 DTEND;TZID=Australia/Melbourne:20260728T140000 SUMMARY:Autobiographical Thinking and Psychopathology: Functions\, Features\, and Interventions UID:20260725T074859Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:Australia/Melbourne LOCATION:221 Burwood Highway\, Melbourne\, Australia\, 3125 DESCRIPTION:Autobiographical Thinking and Psychopathology: Functions\, Features\, and Interventions.
\nDavid Hallford (Deakin University)
Abstract: \;Autobiographical thinking - the capacity to recall our personal past and imagine our personal future - is fundamental to the human condition. Yet\, in the context of psychopathology\, these processes often become distorted\, biased\, or impaired. This talk will synthesise research demonstrating that abnormalities in autobiographical thinking are a transdiagnostic feature of psychological disorders\, contributing to vulnerability and the persistence of distress. It will also highlight evidence that autobiographical thinking is malleable and can be modified through psychological interventions. \;
\nBio: \;Dr David Hallford is a Clinical Psychologist and a Senior Lecturer at Deakin University where he teaches psychopathology and psychological treatment. He has published over 115 peer-reviewed papers\, including in top journals such as World Psychiatry\, Psychological Bulletin\, and Clinical Psychology Review. David is a National Director of the Australian Clinical Psychology Association\, and specialises in the treatment of emotional\, psychotic and personality-related mental health challenges. \;
\nZoom Link: \;https://deakin.zoom.us/j/84981032099?pwd=BaVpz0O9oaB2xohzT6xZGbQwYAWMBz.1
\nMeeting ID: \;849 8103 2099 \;// Password: \;44330213
\nThis meeting is at 12:30pm Australian Eastern Standard Time (AEST) 28 July 2026 [02:30am UTC 28 July 2026]
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=Europe/Lisbon:20260729T160000 DTEND;TZID=Europe/Lisbon:20260729T180000 SUMMARY:The Film-Phil Lisbon Seminars: Laurence Kent UID:20260725T074900Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:Europe/Lisbon LOCATION:Lisbon\, Portugal DESCRIPTION:July's Film-Phil Lisbon Seminar will be delivered by Laurence Kent (University of Bristol) who will talk about "&hellip\;not life\, but an alternative to dying: Blurry Images in the Afterlives of Slavery". This will be an hybrid seminar\, happening in room A206 of NOVA FCSH (Berna Campus) and on Microsoft Teams.
\n\nABSTRACT
\n\nThis talk explores two disparate examples of blurred images as working through the afterlives of slavery: Hussein Shariffe&rsquo\;s The Dislocation of Amber (1975) and Arthur Jafa&rsquo\;s Love Is the Message\, The Message Is Death (2016). Shariffe&rsquo\;s experimental film utilises a painterly blurring of the image in its depiction of the ghosts of colonialism haunting the ruined Sudanese port city of Suakin. Jafa&rsquo\;s found-footage work incorporates the visually poor and pixellated in its traversing of the online archive of Black American culture\, (re)mixing violence\, death\, and joy across the images it deploys. Both reckon with colonial afterlives as constituting spectral presences\, with blurriness indexing an in-between of life and death. This is what Shariffe has called &ldquo\;an alternative to dying\,&rdquo\; working with Sufi poetry channelling the resurrection of spirits\, and Jafa has articulated as &ldquo\;my black death&rdquo\; after Orlando Patterson&rsquo\;s notion of &ldquo\;social death.&rdquo\; To understand the role of the blurry image in these experimental works\, I will undertake a genealogy of the blur. This is a project already begun in Martine Beugnet&rsquo\;s recently translated book\, Blur (2026)\, where &ldquo\;the existence of the blur at the heart of the cinematic image preserves the presence of the unknown within it\,&rdquo\; and is developed here in cases when this unknown becomes a &ldquo\;death-image.&rdquo\; It is through this genealogy that the temporality of the different kinds of deaths in these films can be reckoned with. Shariffe&rsquo\;s colonial spectres harbour a strange form of life in death and ruination\, and Jafa&rsquo\;s exhibition of poor images index social death in life beset by white supremacy. Living a(n) (after)life out of focus is a ruinous form of control and subjection\, but cinematic forms of blurring can introduce provocative aesthetic forces of contingency and alterity that work towards a film-philosophical meditation on alternative forms of death. These are\, in Susana Viegas&rsquo\; words\, &ldquo\;the cryptic image(s) of death&rdquo\; that the blur can provide.
\n\nBIO
\n\nLaurence Kent is Lecturer in Digital Film &\; Television at the University of Bristol. He has published and presented on various topics within film theory and philosophy\, from Deleuzian ethics\, experimental cinema\, Hollywood action film\, archiving practices\, and anticolonial aesthetics. His articles and book reviews have appeared in Film-Philosophy\, Alphaville\, Studies in World Cinema\, Screen\, Pli: The Warwick Journal of Philosophy\, Frames Cinema Journal\, and Cinema: Journal of Philosophy and the Moving Image\, amongst others. He is engaged in archival projects relating to Sudanese cinema and his current research explores forms of contingency\, noise\, and blurring within screen media.
\n\nFunding Funded by the European Union (ERC\, FILM AND DEATH\, 101088956). Views and opinions expressed are however those of the author(s) only and do not necessarily reflect those of the European Union or the European Research Council Executive Agency. Neither the European Union nor the granting authority can be held responsible for them. \;https://filmdeath.fcsh.unl.pt/
ORGANIZER;CN=Susana Viegas: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=Europe/London:20260731T090000 DTEND;TZID=Europe/London:20260731T090000 SUMMARY:4th ISPSM Online Conference UID:20260725T074901Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:Europe/London DESCRIPTION:Details Here \;https://www.ispsmind.com/international-conference/
ORGANIZER;CN=Marco Facchin: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=Europe/London:20260731T234500 DTEND;TZID=Europe/London:20260731T234500 SUMMARY:The 4th annual conference of the The International Society for the Philosophy of the Sciences of the Mind UID:20260725T074902Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:Europe/London DESCRIPTION:Call for Abstracts \;
The International Society for the Philosophy of the Sciences of the Mind (ISPSM) is happy to invite all philosophers working on any science of the mind (broadly construed) to submit an abstract for a paper or a symposium. We particularly encourage submissions from underrepresented groups in the field\, including members of the LGBTQIA+ community and those based in the global south\, as part of our ongoing commitment to diversity and inclusion practices in philosophy and beyond. \;
What is the mind\, and how does it work? These questions have led to centuries of philosophical and empirical investigations\, and still lack definitive answers. We thus invite submissions from all disciplines that leverage insights from the use of different techniques\, methodologies\, and research questions to shed light on the nature and functioning of the mind. \;
In this fourth web conference\, we seek again to bring together many of these perspectives to build a common ground\, a comprehensive and multi-scale conceptual landscape of the mind. We accept submissions from a broad range of perspectives\, including - but not limited to - philosophy of psychology\, philosophy of psychiatry\, philosophy of neuroscience\, philosophy of cognitive science\, philosophy of mind\, philosophy of artificial intelligence &\; robotics\, philosophy of linguistics\, philosophy of ethology\, philosophy of (cognitive) anthropology\, philosophy of biology\, philosophy of the social sciences and consciousness studies. \;
We are delighted to already have a number of excellent keynote speakers confirmed for 2026\, including: \;
Devon Bailey University of Johannesburg\, Republic of South Africa \;
Louise Barrett University of Lethbridge\, Canada \;
Ali Boyle LSE\, United Kingdom \;
Melina Gastelum Vargas UNAM\, Mexico \;
Michael Kirchhoff University of Wollongong\, Australia \;
\nYukie Nagai University of Tokyo\, Japan \;
\nPractical Information \;
\nWhen: 4-6 November 2026
\nWhere: Online
\nFees: The conference is fully online\, and no fee is required
\nFurther Inquiries: ispsmofficial@gmail.com \; \; \;
\nInformation for submission \;
\nAbstracts for single papers (about 30 minutes each including Q&\;A) should be anonymized PDFs of maximum 500 words\, and should include references and 3-5 keywords (both excluded from the wordcount). To submit an abstract\, please use the following link: \;
\n\; https://docs.google.com/forms/d/e/1FAIpQLSfnep5cuix6t3NbLY6J9fE3Yul-bk5afwzDQ7y-x-EbJ0jAhw/viewform \;
\nProposals for symposia (2 hours including Q&\;A\, maximum 4 papers) should be PDF files between 1500 and 2000 words\, excluding references and 3-5 keywords. Unlike papers\, they should not be anonymized: speakers' affiliations and contacts should be included in the main text. To submit a symposium proposal\, please use the following link:
\n\; https://docs.google.com/forms/d/e/1FAIpQLSeC3XMR-0A9Pw0A_Xm1f3ZCoinJ0mUW3cGwvQKdKoA_I014ZQ/viewform \;
\nDeadline for submissions: 31/07/2026 \;
\nBest meme prize \;
\nMany scientific societies have prizes for the best paper. As an online-based society\, we instead launch a contest for the best graphic meme regarding the philosophy of the sciences of the mind. We are interested in memes formed by static images + text and GIFs. \; The contest is open to all those who submit a paper or a symposium at the conference: to participate\, simply add up to a .GIF or .JPEG file entitled "ISPSM2026 Best Meme Contest." Memes should aim to elicit a laugh and then a thought (similarly to the Ig Nobel prize) and should abide by the ISPSM code of conduct (https://www.ispsmind.com/). The winning meme will be selected by the participants through a vote\, and hosted on the society&rsquo\;s homepage and social media. \; \; \; \;
\n\nOrganizing committee \; \;
\nMarco Facchin\, Universiteit Antwerpen
\nValeria Becattini\, IUSS Pavia
\nLiberty Severs\, Ruhr-Univesitä\;t Bochum\, the University of Lisbon and the Konrad Lorentz Institute
\nClavel Vá\;zquez\, Jimena - Tilburg University
\nNegro\, Niccolò\; - School of Psychological Sciences\, Tel Aviv University
\nCarlos Barth - Jesuit Faculty of Philosophy and Theology (FAJE)
\nLaura Oppi - Center for Subjectivity Research\, University of Copenhagen
\nApril Owens - University of Cambridge
ORGANIZER;CN=Marco Facchin;CN=Valeria Becattini;CN=Liberty Severs;CN=Niccolo Negro;CN="María Jimena Clavel Vázquez";CN=Carlos Barth;CN=Laura Oppi;CN=April Owens: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=Europe/London:20260801T090000 DTEND;TZID=Europe/London:20260801T090000 SUMMARY:Foundations in Science and Religion: Boundaries of Theory & Practice UID:20260725T074903Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:Europe/London DESCRIPTION:Conference Dates TBC\; CFP open (deadline may move later in August dependent on conference dates)
\nThe "Foundations" Conference is The Forum's dedicated space for early‑career researchers exploring the rich\, complex intersections between scientific inquiry and religious thought. This event provides an intellectually supportive environment where emerging scholars can develop foundational skills\, exchange ideas\, and engage critically with the theoretical and practical dimensions of the field. This conference explores the dynamic and sometimes contested borders between scientific understanding and religious interpretation\, asking how these two influential domains shape&mdash\; and are shaped by&mdash\; one another in contemporary thought and practice.
\nWe welcome submissions which engage with other issues at the intersection of natural and/or social science science and (any) religion. Whilst continuing to value the Christian origins of the Forum\, we particularly welcome papers that engage with science and religion from Eastern Orthodox\, and non-Christian perspectives which are historically under-represented at our conferences.
\nKey questions guiding this year's conference include:
\nWhere do theoretical boundaries between scientific models and theological frameworks lie&mdash\;and how porous should they be?
\nWhat role does practice play in shaping or challenging theoretical commitments in science and religion?
\nHow do scientific advances influence religious beliefs\, rituals\, and moral decision‑making?
\nWe welcome submissions which engage with other issues at the intersection of natural and/or social science science and (any) religion. Whilst continuing to value the Christian origins of the Forum\, we particularly welcome papers that engage with science and religion from Eastern Orthodox\, and non-Christian perspectives which are historically under-represented at our conferences.
\nThe Cavendish Collective Virtual Workshop
\nThe Cavendish Collective is a virtual reading group dedicated to investigating the philosophical writings of Margaret Cavendish\, Duchess of Newcastle (1623-1673). Our participants are primarily early career scholars working on Margaret Cavendish and adjacent authors in the early modern period. We are excited to host our fourth annual virtual workshop to promote collaboration among researchers interested in the philosophical writings of Margaret Cavendish.
\nThe event will be held virtually on \;Saturday\, August 1\, 2026 \;and will consist of six presentations\, including one by our invited speaker: Jonathan Shaheen (Stockholm). invited presentation by Jonathan Shaheen (Stockholm).
\nRegistration
\nTo attend this event\, please use the registration form on our website:
\nhttps://thecavendishcollective.weebly.com/workshop2026.html
\nWorkshop Schedule
\nNote: All listed times are in Eastern Daylight Time (EDT)
Opening Remarks: 8:55 AM
9:00 AM \;- \;Invited Speaker: Jonathan Shaheen (Stockholm) - "Introducing and Editing \;Grounds of Natural Philosophy (1668)"
\n10:00 AM - Jan Forsman (Tampere) - "Cavendish on Panpsychism and Inanimate Life"
\n10:50 AM - Athko Ehrnstein (Duquesne) - "Cavendish's Theory of Occasional Communication: Rationality\, Sympathy\, and Monarchy"
\nLunch: 11:30 AM - 12:00 PM
\n12:00 PM - Jack Zaluski (Western Ontario) - "Cavendish on Naive Realism and the Perceptibility of Bare Matter"
\n12:50 PM - Jason Barton (Assumption) - "The Incoherency of Deistic Theology with Cavendish's Vitalistic Materialism"
\n1:40 PM - Zach Roberts (Mississippi) - "The Problem of Parthood in Margaret Cavendish's Materialist Monism"
\nWe look forward to hearing from you! Please direct any questions to: \;thecavendishcollective@gmail.com
ORGANIZER;CN=Kevin Lower;CN=Brooke Sharp;CN=Tessa Brunnenmeyer;CN=Yining Wu;CN=Claudia Aguilar: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=America/Chicago:20260801T234500 DTEND;TZID=America/Chicago:20260801T234500 SUMMARY:2nd Tulane Undergraduate Philosophy Conference UID:20260725T074905Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:America/Chicago LOCATION:New Orleans\, United States DESCRIPTION:Tulane University invites all undergraduate students to submit for our second upcoming philosophy conference! Students are free to submit on any philosophical topic.
\nSubmission Guidelines:
\n- Any undergraduate from any university may submit.
\n- Students must submit an abstract (of any length) and a paper which will be promptly considered.
\n- Papers may be on any philosophical topic and must be between 2\,000 and 3\,000 words.
\n- Accepted undergraduate students will be invited to give a 30 minute presentation of their paper\, followed by a 10 minute Q&\;A session.
\nSubmission Deadline: August 1st\, 2025.
\nPlease send your submissions to: \;ejack1@tulane.edu. Include your full name and university in the body of the submission email and have your abstract attached as either a .pdf\, .doc\, or .docx file. Accepted students will be notified by the 1st of August. Feel free to email the included email with any questions you may have.
ORGANIZER;CN=Evan Jack: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=Europe/London:20260803T234500 DTEND;TZID=Europe/London:20260803T234500 SUMMARY:3rd International Workshop on Formal Ethical Agents and Robots (FEAR 2026) UID:20260725T074906Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:Europe/London LOCATION:Manchester\, United Kingdom DESCRIPTION:Call for Papers and Abstracts - FEAR 2026 \; We invite submissions to the 3rd International Workshop on Formal Ethical Agents and Robots (FEAR 2026)\, taking place at the University of Manchester (UK) on the 2nd-3rd of November 2026. \; FEAR aims to bring together researchers working on formal aspects of ethical reasoning and behavior in artificial agents. \; We welcome submissions of regular papers (up to 16 pages) describing completed research\, or abstracts (up to 2 pages) providing a high-level description of research published\, or submitted/intended for publication\, elsewhere. \; \; The submission deadline is August 3\, 2026. Submission instructions and more information about the workshop can be found on this webpage: \; https://fearworkshop.github.io/2026/workshop/
\n\n\;Topics of interest include\, but are not limited to:
\nIf you have questions\, please feel free to contact any member of the core organizing team: Louise Dennis (University of Manchester)\, Marija Slavkovik (University of Bergen)\, Marina De Vos(University of Bath)\, Raynaldio Limarga (University of Manchester)\, Sarah Moth-Lund Christensen (University of Sheffield)\, Tuva Bardal (University of Warwick).
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=Europe/London:20260804T090000 DTEND;TZID=Europe/London:20260806T170000 SUMMARY:Energy Ethics 2026: Infrastructures of Energy UID:20260725T074907Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:Europe/London LOCATION:Younger Hall\, Saint Andrews\, United Kingdom DESCRIPTION:Confronted with the climate crisis coupled with ambitions for first-mover positions in new Net Zero markets\, many countries have embarked on energy transitions that move away from a reliance on fossil fuels towards more decarbonised energy systems. At the same time\, we are seeing policy u-turns on climate policies and targets\, societal challenges to energy transitions\, and investors&rsquo\; return to fossil fuel prospects.
\nEnergy transitions have now become intense and urgent topics for debate.
\nWhile fossil fuels and nuclear have long been associated with the deepening of structural inequalities and injustices\, there is also a growing critical engagement with renewables\, due to their continued reliance on resources\, capitalist circuits of investment\, and links to mining via the critical minerals they require. Some scholars emphasise how the language of &lsquo\;transition&rsquo\; unhelpfully communicate a fallacious idea of a break\, moving from one kind of energy source to another. Other scholars highlight how our infrastructures of energy embed choices and decisions\, value and values.
\nAt the same time\, the political positionings of anthropologists have become stronger\, perhaps related to heightening political polarisation\, the vulnerabilities laid bare by Covid-19\, the wars in Ukraine and Gaza\, the enrolment of social scientists into large energy infrastructure projects\, popularist politics\, and much more. Recognising infrastructures of energy&rsquo\;s extensive and multi-dimensional entanglements in contemporary life\, it is ever-more urgent that we reflect on our interlocutors&rsquo\; and our own ethical imaginations and politics of energy.
\nEE2026 asks: What is at stake in our infrastructures of energy? How can change come about? What visions of human and other flourishing are favoured in our infrastructures of energy?
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=America/Denver:20260805T090000 DTEND;TZID=America/Denver:20260805T170000 SUMMARY:2026 Society for the Study of Ethics and Animals Mini-Conference UID:20260725T074908Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:America/Denver LOCATION:Eaton Hall\, University of Colorado Boulder\, Boulder\, United States DESCRIPTION:The SSEA is excited to announce a one-day mini-conference\, to be held on August 5\, 2026\, immediately prior to the Rocky Mountain Ethics Congress (RoME) at the University of Colorado Boulder.
\nThe mini-conference is intended as a forum for rigorous philosophical work on animal ethics\, broadly conceived. We invite proposals for individual talks and 3-5-person colloquia on any topic in animal ethics.
\nFor individual talks\, please send abstracts of 300-400 words (all included). Include your name and talk title in the body of your email\, and attach an anonymized PDF abstract suitable for blind review. Speakers should prepare talks of 30 minutes.
\nFor colloquium proposals\, please send a PDF with a detailed description (400-500 words\, all included) of the colloquium theme as well as the names of speakers. All speakers must have confirmed their participation by the time the proposal is submitted.
\nThe deadline for abstracts is June 5\, 2026. Decisions will be announced by June 19.
\nThe mini-conference will be held in person at CU Boulder. We will\, however\, consider submissions for remote talks by those who cannot attend in person. If you would only be able to present online\, please indicate this in the main text of your email.
\nAll submissions should be sent to ethicsanimals@gmail.com. Please include the words &ldquo\;2026 conference submission&rdquo\; in the subject line. Please contact Avram Hiller at ahiller@pdx.edu if you have any questions.
\nPlease share this with anyone who might be interested! \;
ORGANIZER;CN=Avram Hiller: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=Europe/Warsaw:20260808T070000 DTEND;TZID=Europe/Warsaw:20260808T073000 SUMMARY:Does it Really Matter if AI Systems Exhibit Autonomy? UID:20260725T074909Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:Europe/Warsaw LOCATION:EJSMONDA 2\, Gdynia\, Poland DESCRIPTION:Historically\, the development of artificial intelligence (AI) has been targeted\, in part\, at creating autonomous AI systems. Paradigmatic autonomous systems carry out their functions independently of human guidance. The requirements for capturing the autonomy criterion (i.e.\, independent function) utilized by AI theorists are at odds with the ways philosophers typically designate the term. There is a tension\, then\, with how autonomy is represented in philosophical literature\, and thus\, according to several philosophers\, paradigmatic autonomous AI should not be considered autonomous systems. This tension has recently been extended to the philosophical literature on the development and deployment of Large Language Models (LLMs)\, which behave rather differently than traditional autonomous AI systems. I argue that the autonomy tension breaks down when considering behaviors of LLMs\, including typical behaviors (e.g.\, learning\, reasoning\, planning\, memory retention\, problem solving\, etc.)\, and atypical behaviors (as in the documented cases of alignment faking in certain model instances). I show that LLMs are already exhibiting the characteristics of autonomous systems accepted under multiple philosophical frameworks\, and that they circumvent various problems leveled against the general possibility of developing autonomous artificial systems. Then\, I turn the conversation over to the question of whether these foundational questions about AI systems really matter when considering various practical issues. I elucidate why the autonomy question initially arises but argue that it is not particularly fecund. Instead\, I argue that philosophers should look more precisely at the comparative measurable dynamics of various systems when making practical decisions (e.g.\, decisions about policy\, pursuit-worthiness of model development\, etc.). LLMs are rapidly evolving and are already being implemented in social institutions. As such\, I argue it is more promising to look at the apparent implications of these instances\, rather than bother with foundational issues such as whether systems are really autonomous.
ORGANIZER;CN=Torgeir Fjeld: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=Europe/Warsaw:20260808T090000 DTEND;TZID=Europe/Warsaw:20260809T170000 SUMMARY:Artifices: technology\, thought\, art UID:20260725T074910Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:Europe/Warsaw LOCATION:EJSMONDA 2\, Gdynia\, Poland DESCRIPTION:Our contemporary world is increasingly enamored by artificiality\, yet the Artificial Intelligence moniker of the latest dot-com bubble triggers profound anxieties. The idea that we can create an artificial intelligence by way of machinic technology is by no means novel in the history of culture. In the Iliad\, for example\, Homer speaks of Hephaestus&lsquo\; &ldquo\;handmaidens wrought of gold in the semblance of living maids&rdquo\;\, characteristic by their intelligence\, speech and strength. To Aristotle\, technê\; \;was a craft grounded in knowledge\, and in this sense AI is precisely a product of practice\, an art. Thus\, it can be argued that artificial is our use of encyclopedias\, as much of our use of chatbots who in turn perform database searches on our behalf. Should not thinking machines\, wrought by our own technological mastery\, be a solace and relief?
\nClearly\, our concerns with AI and the potential chaos brought about by Large Language Models (LLMs) are significant and diverse. We know that LLMs can have environmental\, social\, juridical\, and economic effects that are poorly understood\, but potentially cataclysmic in force. artifices\, the 6th Ereignis Conference\, seeks to bring together thinking from across philosophy\, social theory\, and psycho-analysis to shed light on the complex emergence of AI. We approach artifice in its broadest sense: as that which is derived\, non-originary\, or external to traditional notions of the authentic. Relevant areas of examination and contestation are whether AI should be considered as generating a novel kind of alterity\, prompting us to ask whether the Other is being reduced to a zero degree of algorithmization or manifesting as a radical new ethical encounter. Further\, we can ask whether LLMs should be viewed not merely as models of cognition but as schizoanalytic desiring-machines that actively reorganize the circuits of human affect\, labor\, and planetary life. This necessitates a fundamental questioning of the natural/artificial distinction itself\; by deconstructing this binary\, we reveal how our anxieties regarding the cyborg reflect a deeper lack\, forcing us to confront the structural brokenness of a humanity that has always been technologically mediated.
\nThis conference invites new ways of positioning &ldquo\;thinking machines&rdquo\; in relation to humans through the lenses of alterity\, psychoanalysis\, and schizoanalysis. We seek to explore AI not as a mere model of cognition\, but as a machinic assemblage that reorganizes desire\, labor\, and planetary forms of life. Drawing on the tension between the Other as a source of alienation (Sartre) and a source of creation (Levinas)\, we ask how AI functions as a Big Other or as an instansiation of the symbolic order. Beyond simple ethics or regulation\, we aim to address the &ldquo\;cyborging&rdquo\; of humanity and the political task of philosophy -- moving toward a post-Lacanian and Deleuzian understanding of how modes of life and care can be composed within the shadow of the machinic earth.
\nKey Questions
\nWe invite papers from across disciplines that engage one or more of these questions: \;
\nInvitation
\nWe invite papers from all traditions and schools of philosophy and adjoining discipline (critical and social theory\, psycho-analysis and schizoanalysis\, media studies and arts\, literary theory and comparative literature\, etc.) to address any of the topics and questions above. Submissions should be structured\, well-argued\, and show evidence of rigorous scholarship. Include an abstract (max. 300 words) and a short author bio (max. 50 words). \;
\nSubmit abstracts by June 15\, 2026 \;(extended) through our online submission engine at ereignis.no. We will return to you with a notification on acceptance. Registration is required.
\nHybrid format
\nThe conference will be held on-site in Gdynia\, Poland\, on August 8 and 9\, 2026\, and on-line on the Zoom videoconferencing platform for those unable to attend in person. More information about travel and accommodation is available on the conference page. For accepted papers\, registration will be required by July 1\, 2026.
\nConfirmed keynote speaker
\nSessions
\nPapers are timed to 20 minutes and followed by a Q&\;A with the audience. Each session is moderated.
\nPublishing opportunities
\nAll authors are encouraged to submit essay-versions of their presentation to a themed issue of our peer-reviewed journal\, Inscriptions. Deadline for submitting full-text essays will be October 15\, 2026. Note that this journal has its own criteria for submission\, review and publication. For more information\, see the journal&lsquo\;s about page. \;
\nConference fee
\nScholastic committee
\nOrganisers
\nThis event is hosted by Ereignis Center for Philosophy and the Arts and Inscriptions &mdash\; a journal for contemporary thinking on art\, philosophy and psycho-analysis.
\nMore information about travelling to Gdynia\, Poland\, visa requirements\, accommodation\, and some information for those travelling with families is available on the conference page.
ORGANIZER;CN=Torgeir Fjeld: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=Europe/London:20260808T090000 DTEND;TZID=Europe/London:20260808T090000 SUMMARY:The Seven Cs UID:20260725T074911Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%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. \;
This is a real and light-hearted but philosophically rich conference. Website is currently under-construction.
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.
We ask the authors of accepted papers to try their best to attend at least half of the talks in the semester in which they will present\, and more if possible. We recognize that circumstances may vary\, but we encourage speakers to meet this goal when possible in order to help foster a sense of familiarity among the participants and to help build a sense of community among group members more generally.
The CFA for Fall 2026 will be open until August 10th\, 2026 (EOD). We will evaluate submissions with the aim of responding within 2 weeks.
Please submit an abstract of up to 500 words for consideration. We especially welcome submissions by early-career philosophers and by members of under-represented groups.
Submission link: \;https://forms.gle/GBmg7UKyP4YHfWXs7
Contact: inquirynetworkgroup@gmail.com \;
A two-day workshop on feminist philosophy\, social ontology and the corporation. The workshop forms a part of the ERC grant Corporate Moral Progress\, and will take place at Trinity College Dublin. \;
\nSpeakers
\nJade Fletcher (St Andrews)
\nCarol Gould (CUNY)
\nNaï\;ma Hamrouni (UQTR)
\nVanessa Wills (George Washington)
\nLuciana Soria (Barcelona)
\nEllen Vieira de Paiva \;(Maranhã\;o / TU Berlin)
\nCarolina Berrutti (Vienna)
\nSitian Liu (Guangxi)
\nWishy Kane (ASU)
\nWorkshop Summary
\nFeminist philosophy has gone from strength to strength in recent years\, with feminist work on social ontology and power asking us to rethink our very understanding of the social world. However\, one relative lacuna in this growing field has been feminist work on the corporation. With philosophers like Å\;sa Burman urging emancipatory metaphysicians to engage with the &lsquo\;economic base&rsquo\; alongside work on traditional topics like gender and race\, this conference seeks to find ways to begin to fill that gap. In a world where corporate domination is near-universal\, where platforms like Google are rapidly entrenching a new (and potentially post-capitalist) ruling class\, and where corporate power has helped to give rise to increasingly fascist national governments around the world\, the need for feminist theorisations and critiques of the corporation has never been more urgent.
\nRegistration
\nPlease register by emailing cullm@tcd.ie \;
\nAccessibility
\nThe planned location\, Trinity Business School\, is wheelchair accessible\, and we are keen to provide for other disability accommodations - please let us know if we can make the workshop more accessible for you! \;
ORGANIZER;CN=Matthew J. Cull: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=Europe/London:20260815T090000 DTEND;TZID=Europe/London:20260815T090000 SUMMARY:JIS Symposium 2026: The Future of Democracy: Renewing Ordered Liberty UID:20260725T074914Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:Europe/London DESCRIPTION:CALL FOR PAPERS\n JIS SYMPOSIUM 2026 \n THE FUTURE OF DEMOCRACY: RENEWING ORDERED LIBERTY\n PASADENA\, CALIFORNIA\, USA\, 17 October 2026 (Online: Zoom)\n HOSTED BY OMEGA GRADUATE SCHOOL\n Suggested Themes:\nBy its 250th anniversary\, American democracy is at a crossroads. The American experiment in self-government faces a triple challenge. In The Fragility of Order\, George Weigel recounts America’s major twentieth-century challenges whose successes have come into question. Weigel argues that order is a “fragile thing\,” and needs continual renewal\, specially in a postmodern cultural context unsure about the truth of anything. Order rapidly unraveled in the United States on three levels: moral\, cultural\, and political. Skepticism and relativism of the moral order found expression in nihilism and subjectivism in both popular and high culture\, which translated also into increased partisanship in the political order. The question arises how to restore the American Founders’ ideal of a government that invoked “the Laws of Nature and of Nature’s God” that set up a constitutional framework with checks and balances to circumscribe the exercise of political power\, and secure “life\, liberty and the pursuit of happiness.” If this “One nation under God\, with liberty and justice for all” is to endure\, then its Judeo-Christian cultural roots need to be rediscovered to nurture individuals\, families\, and communities\, reaffirming America’s promise of equality of opportunity\, in contrast to quasi-Marxist “equity” as leveling egalitarianism or “equal outcomes\,” a democratic temptation that Alexis de Tocqueville warned against in his Democracy in America. The neo-Freudian obsession with sex and its perversions needs to yield to the imago Dei vision of human dignity (Gen 1:27)\; the un-American emphasis on race and gender in education and public policy (affirmative action/DEI) replaced by merit as the best criterion for gauging individual effort\; while politics need the leaven of respect for all. In brief\, can America find its soul and redeem the American Dream?\n JIS Symposium 2026 endeavors to bring together scholars from a wide range of disciplines and denominations for an exciting international conference which takes both scholarship and faith seriously. Keynote: Dawn Lewis Sutherland (Liberty University): "Democracy After Datafication: Personhood and the Renewal of Ordered Liberty."\n JIS Symposium 2026: The Future of Democracy: Renewing Ordered Liberty (Online via Zoom) is co-sponsored by IIR-ICSA-JIS. All conference participants must pre-register. Abstracts (250 words) due: August 15\, 2026: c/o Dr. O. Gruenwald\, JIS Editor\, 1065 Pine Bluff Dr.\, Pasadena\, CA 91107\, USA\, per e-mail (no attachments) to: info@jis3.org. Include: Paper Title\, First & Last Name\, department\, institution\, mailing address\, telephone & e-mail. Fully-developed papers will be considered for publication in the refereed Journal of Interdisciplinary Studies XXXIX 2027. Web: https://www.jis3.org/symposium2026. ORGANIZER;CN=Journal of Interdisciplinary Studies Journal of Interdisciplinary Studies;CN=Oskar Gruenwald: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=America/Detroit:20260815T120000 DTEND;TZID=America/Detroit:20260815T120000 SUMMARY:16th Annual Midwestern Medical Humanities Conference UID:20260725T074915Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:America/Detroit LOCATION:Kalamazoo\, United States DESCRIPTION:The 16th Annual Midwestern Medical Humanities Conference will be on Friday\, \;October 2nd\, 2026. The theme of this year&rsquo\;s meeting is Medical Technologies\, which will comprise (at least) one track. Note that this track includes\, but is not limited to\, artificial intelligence in medicine. Other tracks will be on any topic related to medical humanities.
\nWe invite submissions for presentations (with up to two presenters)\, and we also encourage panel submissions (with three or more presenters) that bring together participants from diverse backgrounds or academic disciplines. We further encourage proposals that involve community partners\, would be of interest to the general public\, and/or create opportunities for students.
\nSubmission Guidelines: Submissions should include name\, department/institutional affiliation\, project title\, and an abstract not to exceed 500 words. Proposals should be submitted by August 15th\, 2026 via \;Oxford Abstracts. Conference registration will be required of all presenters.
\nConference Format: \;As in recent years\, the Midwestern Medical Humanities Conference will have a robust online program\, hosted through Microsoft Teams. Our abstract submission form additionally asks whether anyone would like to present in-person (in Kalamazoo\, Michigan). When submitting abstracts\, please indicate your preferred format.
\nWe will explore a dual (online and in-person) program\, given sufficient interest. However\, it is important for us to retain our online format\, to be more inclusive of international presentations\, those with limited travel funding\, and others.
\nPlease see the link to our Oxford Abstract submission form and others at our conference site:
ORGANIZER;CN="Fritz Allhoff, J.D., Ph.D.";CN=Dominic Aishe: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=America/Edmonton:20260815T150000 DTEND;TZID=America/Edmonton:20260815T150000 SUMMARY:MAiD at Ten: Lessons from Canada’s First Decade UID:20260725T074916Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:America/Edmonton LOCATION:Lethbridge\, Canada DESCRIPTION:Ten years after the Supreme Court of Canada&rsquo\;s Carter decision\, Medical Assistance in Dying (MAiD) has become an established part of Canadian healthcare\, law\, and public life. Yet despite broad public support\, it remains one of the most controversial and poorly understood issues in the country.
\nThe first decade of MAiD in Canada was largely defined by its legalization and subsequent expansion. Today\, Canada appears to be entering a period of reassessment. Continued delays surrounding the implementation of MAiD for mental illness\, Alberta&rsquo\;s recent MAiD restrictions\, growing critiques from the disability community\, increasing concerns about structural vulnerabilities and social suffering\, debates over conscientious refusal and institutional participation\, and broader questions concerning safeguards\, oversight\, and public trust have prompted renewed reflection on the future of assisted dying in Canada.
\nThis conference seeks to take stock of Canada&rsquo\;s first decade of MAiD.
\nTen years in\, the central question is no longer simply whether MAiD should be legal. Rather\, the debate increasingly concerns where the boundaries should be drawn\, how these boundaries are justified\, and what values should guide future MAiD policy.
\nDisagreements about MAiD are often presented as conflicts between supporters and opponents. Yet many of the most difficult questions arise among people who share similar values but disagree about how these values should be interpreted and balanced\, especially in hard cases. Concepts of autonomy\, compassion\, dignity\, equality\, protection\, and care continue to animate the debate\, yet these are not fixed rules that can be applied mechanically. Rather\, they require judgment under conditions of uncertainty. Consequently\, reasonable disagreement can persist even among those who share many of the same moral commitments.
\nThe conference does not aim to advance a particular position on assisted dying. Rather\, it seeks to promote a deeper understanding of the legal\, ethical\, clinical\, and social questions that continue to shape Canada&rsquo\;s MAiD system. By bringing together scholars\, clinicians\, policymakers\, legal experts\, students\, and members of the public\, the conference seeks to foster thoughtful discussion on what Canada has learned from its first decade of MAiD\, what questions remain unresolved\, and how the next decade should be approached.
\nWe welcome submissions from a broad range of disciplines\, including philosophy\, bioethics\, medicine\, nursing\, psychiatry\, psychology\, law\, public policy\, political science\, disability studies\, sociology\, social work\, and religious studies. \;
\nPossible topics include\, but are not limited to:
\n&bull\; Lessons from the first decade of MAiD in Canada
&bull\; Legal and constitutional developments post-Carter
&bull\; Public trust\, safeguards\, and oversight
&bull\; Clinical judgment\, professional discretion\, and assessor variability
&bull\; Disability and Indigenous perspectives on MAiD
&bull\; Structural vulnerability\, inequality\, and social suffering
&bull\; Mental illness as the sole underlying medical condition (MI-SUMC)
&bull\; Dementia and advance requests
&bull\; Mature minors
&bull\; Conscientious refusal and institutional participation
&bull\; Equality\, discrimination\, and access
&bull\; Comparative and international perspectives
&bull\; Empirical research on MAiD practice and outcomes
&bull\; Media representation and public discourse
&bull\; Lived experiences of patients\, families\, and providers
&bull\; The future of MAiD policy in Canada
We are particularly interested in contributions that illuminate the complexities of assisted dying and engage constructively with competing perspectives. We welcome submissions from participants representing diverse backgrounds\, viewpoints\, and methodological approaches.
\nSubmission instructions
\nAbstracts of approximately 500-600 words should be submitted by August 15\, 2026 to Nicholas Dunn (nicholas.dunn@uleth.ca). We welcome both individual papers and panel proposals. Papers should be suitable for a 30-minute presentation\; panel presentations will be allocated 1 hour.
\nNotification of acceptance: August 30.
\nFormat
\nIn order to maximize participation\, this event will be hybrid. Speakers may present in-person or online.
ORGANIZER;CN=Nicholas Dunn: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=Europe/London:20260816T230000 DTEND;TZID=Europe/London:20260816T230000 SUMMARY:The 2026 Online Symposium of the Network of Asian Environmental Philosophy UID:20260725T074917Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:Europe/London DESCRIPTION:Call for Papers
\nThe 2026 Online Symposium of the Network of Asian Environmental Philosophy
\nMud\, Islands and Ocean
\nDates: November 5 (Thu) - 6 (Fri)\, 2026 \; \; \; \; \; \; No conference fee\, participation is free.
\nMud\, islands and ocean are places of mixture and changes. Animals and people leave traces in the mud. The NAEP symposium 2026 dives into blue humanities and interrogates the fringes between worlds and aims to explore views in terms of fluidity and process. In the mud\, soil and water shift forms and transform. Boundaries are not clearly apparent. Environmental philosophy forces us to reconsider certain assumptions about clear boundaries delimiting and isolating things\, and mud invites us to this journey.
\nOceans can be places of both encounters and separations\, and \; islands can easily trigger narratives of isolation. Mud involves and interconnects lands and seas. Mud also hosts specific ecosystems and bridges the worlds of different species. But places of mixtures and changes can also be places of tensions\; the encounter between different worlds can unleash clashes about access and belonging. Many struggles about justice unfold in muddy waters.
\nThe NAEP 2026 Online Symposium welcomes contributions from scholars\, practitioners and stakeholders on a broad range of aspects within Asian worldviews\, including but not limited to:
\nSilt\, sand and shells\, changing materialities and temporalities
\nPhilosophies of microbiology and oceanology
\nSea-faring people\, slow living\, Indigenous and local knowledge (ILK) and practices
\nJustice and radical approaches to transformation
\nMangroves and coastal ecosystems as protectors from climate change
\nSea level rise and the futures of islands
\nEcofeminism insights on water and birth
\nPhilosophical explorations about natural boundaries\, artificial delimitations\, holism and animism
\nWhale songs and artistic expressions (narratives\, artforms\, storytelling\, memory landscape&hellip\;) related to mud\, islands and ocean in Asian cultures
\nEarly- and mid-career scholars are especially encouraged to send proposals.
\nWe welcome abstracts for individual presentations\, panels\, online posters and workshop proposals. Please submit your 200-250 words abstract with your name\, affiliation and contact informationthrough this form\, by August 16th\, 2026 (or by email toasiaenviphilo@gmail.com).
\nLanguage: The primary language of the conference is English. We aim to be non-native friendly\, so we make it a rule that we speak slow and accessible English. If you would like to present in a language other than English\, please contact us.
\nOrganisation: Laÿ\;na Droz\, Orika Komatsubara\, Dipanwita Pal\, Concordia Marie Lagasca-Hiloma\, Romaric Jannel\, Spriha Roy\, Felipe Cuervo\, May Aye Thiri.
\nAbout the Network of Asian Environmental Philosophy (NAEP)
\nThe Network of Asian Environmental Philosophy (NAEP) was founded by agroup of scholarsin the field of environmental philosophy in Asia in 2019 with the goal to supportworks related to environmental philosophy within Asian traditions of thoughts broadly conceived or related to grassroots perspectives on environmental issues in Asia. \; \; Visit our website:www.asiaenviphilo.com
ORGANIZER;CN="Laÿna Droz";CN=Romaric Jannel: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=America/Chicago:20260817T090000 DTEND;TZID=America/Chicago:20260818T170000 SUMMARY:Philosophy of Breakups UID:20260725T074918Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:America/Chicago LOCATION:USC School of Philosophy\, Los Angeles\, United States\, 90089-3617 DESCRIPTION:CFCP Conference: Philosophy of Breakups
\nMany - if not most - relationships eventually end. Their endings can be good - or they can be bad. Philosophers have devoted a great deal of ink to committed relationships and enduring friendships\, and to the rehabilitation of relationships - to topics like apology\, forgiveness\, and reconciliation. Less ink has been spilled over breakups and divorce. This event seeks to remedy this omission.
\nOn August 17-18\, 2026\, the Conceptual Foundations of Conflict Project at the University of Southern California will sponsor a two-day conference on the philosophy of breakups. Quill Kukla will keynote\, and remaining presentation slots will be filled via a call for abstracts. Topics to be covered include\, but are not exhausted by:
\nWhat makes breakups good or bad?
\nWhat is the difference between a relationship ending or merely changing?
\nWhen do conflicts call for reconciliation and when for breakup?
\nWhat are the morally important differences\, if any\, between divorce and other forms of breakup?
\nBreaking up with parents or children as compared to friends or romantic partners
\nWhy haven&rsquo\;t philosophers paid more attention to breakups?
\nBreakups at scale: secession\, civil war\, organizational separation
\nThe ethics of navigating breakups in progress
\nAnd more! We hope you&rsquo\;ll come show us some of the interest and complexity in this comparatively neglected topic.
ORGANIZER;CN=Mark Schroeder: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=Europe/London:20260819T090000 DTEND;TZID=Europe/London:20260822T170000 SUMMARY:21st European Conference on Science and Theology UID:20260725T074919Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:Europe/London LOCATION:Leeds\, United Kingdom DESCRIPTION:Lost in Translation? Celebrating Language Diversity in Science and Religion
\nMany questions arise for the study of science and religion. For one\, to what degree is our discipline a study of differing kinds of &lsquo\;language&rsquo\; which might or might not be translatable backwards and forwards? More pointedly\, the field of science and religion has long been dominated by English. In what ways does the use of English as the lingua franca of some areas of academic discourse pre-determine the kinds of questions and solutions that can be asked and offered? How does the science-religion discourse change when conducted in other languages? And how might we overcome these linguistic limitations in future conferences and publications\, without isolating ourselves into linguistic silos? What are the benefits and limitations of linguistic metaphors for understanding interdisciplinary dialogue and collaboration?
\nThe topic of linguistic diversity is also timely for at least three further reasons. (1) The acceleration of artificial intelligence and the wide-spread use of Large Language Models promises to revolutionize how humans use language and experience linguistic diversity. (2) Ever \;increasing discoveries in animal communication and the increasing possibility of symbolic communication with other species offers a new frontier for linguistic diversity. (3) The rise of the &lsquo\;neurodiversity&rsquo\; paradigm offers a new way to celebrate diversity within monolinguistic \;communities\, as we discover the potential advantages of dyslexic\, autistic\, aphasic\, and deaf communication. What can theological reflection offer to these societal changes and scientific discoveries? What can religious traditions learn?
The cognitive sciences have made significant progress in our understanding of core cognitive capacities like motivation\, self-regulation\, and working memory. Many questions remain at the interface of these capacities: How are they related? Can one of them explain others? What is their relationship to human agency? And how is their operation altered by the agent&rsquo\;s practical context\, such as structural conditions and social background? The two-day Agential Capacities Workshop will examine these questions. \;
\nAll speakers attend the event in-person\, but it will be possible to follow the talks online.
\nThere will be a pre-workshop\, "Mind in the Age of AI"\, on the 19th. The pre-workshop is in-person only.
\n
Full speaker line-up:
Denise de Ridder (Utrecht University)
\nMarina Milyavskaya (Carleton University)
\nSantiago Amaya (Rice University)
\nVeronika Job (University of Vienna)
\nDavid Barack (Carnegie Mellon University &\; University of Pittsburgh)
\nAngelica Kaufmann (University of Milan)
\nAnssi Bwalya (University of Turku)
\nFrederik Junker (University of Copenhagen)
\nJ-P Bermú\;dez (University of Southampton)
\nMarina Trakas (Universidade de Lisboa)
\nAndrea Hiott (University of Heidelberg)
\nMohsen Forghani (University of Warsaw)
\nSamuel Delorme (UC San Diego)
\nPhilipp Thamer (King's College London)
\n
For more information\, please see the event website: \;https://sites.utu.fi/agencyproject/2026-agential-capacities-in-context-workshop/
Conference online
\nABOUT THE CONFERENCE: \;
\nResearchers have long confirmed the importance of studying food-related issues in the past and in the today's world. During our interdisciplinary conference\, we are going to concentrate on the relationships between food and memory. In what sense &ndash\; and in what circumstances &ndash\; can food be regarded as an identity-forming factor? What role does it play in shaping our individual and collective memories? How can food studies deepen our knowledge on the social and cultural aspects of our lives? Why are food memories so often related to important experiences of individuals and societies?
\n\; \; \; \; \; \; We would like to discuss these and many other questions from a broad perspective\, referring to the anthropological\, psychological\, sociological\, historical\, and \; aesthetic research on food and memory. That is why we invite researchers representing various academic fields: anthropology\, history\, psychology\, psychoanalysis\, psychiatry\, sociology\, political studies\, philosophy\, economics\, law\, memory studies\, consciousness studies\, literary studies\, theatre studies\, film studies\, migration studies\, gender studies\, postcolonial studies\, medical sciences\, and cognitive sciences\, to name a few.
\n\; \; \; \; \; \; Different forms of presentations are encouraged\, including case studies\, theoretical inquiries\, personal reflections\, problem-oriented arguments\, and comparative analyses.
\n\; \; \; \; \; \; We will be happy to hear from both experienced scholars and young academics at the beginning 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.
\nOur repertoire of suggested topics includes but is not restricted to:
\nIndividual experiences:
\nFood memories
\nFood and sensory memory
\nSmell\, taste and remembrance
\nIndividual food preferences
\nFood and identity
\nVeganism and ethical memory
\n&ldquo\;You are what you eat&rdquo\;
\nFood and emotions
\nFood and affect
\nFood and abjection
\nFood and sickness
\nFood and eating disorders
\nFood and aging
\nFood and mental health
\nFood and the materiality of memory
\nFood and nostalgia
\nFood and trauma
\nFood and ecstasy
\nFood as epiphany
\nFood in dreams
\n\; \; \;2. Interpersonal experiences:
\nFood and love
\nFood and sex
\nFood and caregiving
\nFood and poisoning
\nFood as a tool of communication
\nFood and intergenerational memory
\nFood and queer identities
\nRecipes as memory practices
\n\; \;3. Collective experiences:
\nFood\, memory and tradition
\nFood habits
\nFood ceremonies and rituals
\nFood taboos
\nFood and religions
\nFood and language
\nFood symbolism
\nFood and cultural/social identity
\nFood and migration crises
\nDiasporic cuisines and belonging
\nFood and displacement
\nFood and war
\nFood scarcity and survival
\nFood and decolonization
\nColonial histories of food
\nCulinary nationalisms
\nMulticultural dimensions of contemporary cuisines
\nFood and fashion
\nFood and social status
\nFood and inequalities
\nFood and genocide
\nFood waste and memory
\nFood and sustainability
\nFood and climate anxiety
\nPandemic food practices
\nFood during COVID-19F
\nFood and capitalism
\n4. Aesthetic experiences:
\nFood and memory in literature\, film\, theatre and visuals arts
\nFood-related literary and cinematic genres
\nCookbooks as autobiographical narratives
\nFood in the media
\nFood aesthetics in popular culture
\nConcepts of good taste
\nFood photography and memory
\nNostalgia marketing and food
\n5. Contemporary challenges and digital cultures:
\nDigital food cultures
\nFood and digital archives
\nFood and social media
\nFood influencers and online identity
\nFood delivery culture
\nArtificial intelligence and food cultures
\nFood and bioethics
\nPlease submit abstracts (no longer than 300 words) of your proposed 20-minute presentations\, together with a short biographical note\, by 25 July 2026 to:conferencememory@gmail.com
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=Europe/Warsaw:20260827T090000 DTEND;TZID=Europe/Warsaw:20260830T170000 SUMMARY:EAJS2026\, the 18th International Conference of the European Association for Japanese Studies ヨーロッパ日本研究協会 (EAJS) UID:20260725T074922Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:Europe/Warsaw LOCATION:Poznań\, Poland DESCRIPTION:https://nomadit.co.uk/conference/eajs2026/paper/101689
\nhttps://research.berkeley.edu/surf-fellows/jiaqian-zhu/
\n ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=Europe/London:20260827T100000 DTEND;TZID=Europe/London:20260828T170000 SUMMARY:Just Theorising 2026 UID:20260725T074923Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:Europe/London LOCATION:Leeds\, United Kingdom DESCRIPTION:Main Event: \;27th \;August 2026
\nOptional \;Additional Session: \;28th \;August 2026
\nCall for participants deadline: \;Sunday 10th \;May \;23:59 GMT
\nTheme
\nMany of us theorise about groups to which we do not belong\, and about issues which seriously impact groups to which we do not belong. In this workshop we will explore questions around how this theorising should be done\, and whether/when such research should be avoided. \;
\nJust Theorising is a reading workshop on responsible and responsive philosophical research. Participants will discuss the epistemological and methodological issues surrounding theorising across social difference.
\nParticipants will discuss texts from social epistemology\, applied ethics\, and by marginalised people writing outside academia &ndash\; all \;of which suggest ways to approach (or not to approach) \;theorising across social difference. \;
\nOur aim is to improve our \;philosophical \;practice by thinking together. \;By approaching these questions collaboratively and openly\, we hope to improve the philosophical and ethical quality of \;our \;future work. \;
\nFormat
\nThis workshop involves one full day of discussions\, and an optional collaborative session the following morning. \;
\nThe main event \;will involve a series of \;reading-group-style sessions\, where participants discuss existing texts on workshop themes. \; \;
On the second day\, the organiser will be holding an optional session\, where we will design an online resource to aid others who want to investigate these issues themselves or organise similar events.
How to participate
\nBecause this workshop is discussion-based\, we are limited to 20 attendees. This means that if we have more than 20 interested \;applicants \;we will need to say &lsquo\;yes&rsquo\; \;to some applicants and &lsquo\;no&rsquo\; to others. \;We hope that we \;won&rsquo\;t \;have to turn anyone away\, but if we do\, this will be decided \;based on \;who will get the most out of the workshop \;(not \;who is the most successful philosopher!). \;Therefore\, we ask applicants to \;state \;why the workshop is appealing to them\, and how they feel it will be useful to them. \;We are looking for an honest statement of how the workshop might support your work\, we are not looking for \;competitive statements of \;academic credentials. \;
\nWe \;realise that while most participants are likely to be people \;doing \;theorising across social difference\, \;some participants might be writing on the issue of theorising across social difference \;itself. \;Therefore\, please let us know \;if \;you&rsquo\;d \;be interested in a work-in-progress session \;for this kind of research\, either as part of this event or as a future event.
\nAccess Information
\nThis event was made possible by the Leverhulme Trust\, thanks to them for funding \;an \;Early Career Research Fellowship which includes this project. This event \;revives the approach and goals of a 2018 event of the same name\, organised by Nadia Mehdi and Rosa Vince. \;Thank you to Nadia for her hard work in the original workshop.
\nOrganising team: Rosa Vince\, Alethea Choo\, Anne-Marie McCallion\, Leonie Smith
\nIf you have any questions about this workshop\, please contact Dr Rosa Vince at r.vince@leeds.ac.uk
ORGANIZER;CN=Rosa Vince;CN=Leonie Smith;CN=Anne-Marie McCallion: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=Europe/London:20260827T130000 DTEND;TZID=Europe/London:20260828T170000 SUMMARY:Freedom and Authenticity - 8th International Interdisciplinary Conference UID:20260725T074924Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:Europe/London DESCRIPTION:Conference online (via Zoom)
\nCFP:
\nSince the postmodern movements such as Pop and hyperrealist art or literary genres ̶ New Journalism and creative non-fiction questioned the status of the real and the imitated\, the concept of authenticity has called for a constant reevaluation. Walter Benjamin&rsquo\;s 1935 assumption that &ldquo\;the presence of the original is the prerequisite to the concept of authenticity&rdquo\; has been called into question with the corporate and advertising practice continually rebranding the concept of authenticity to suit mass consumers&rsquo\; needs. Why is it then that within the contemporary culture\, with modes of expressions such as irony\, cynicism and sarcasm strongly present\, the notions of authenticity and freedom are still heavily linked with spiritual awakening and happiness? To what extent do authenticity\, individuality and freedom function as mere commercial products and advertising slogans? Have they over time become shallow romantic ideals or do they still hold the substance to be discovered and implemented into one&rsquo\;s line of thinking and living? What makes freedom and authenticity creatively attractive to artists\, thinkers and spiritual teachers? Can authenticity be defined\, measured\, conceptualized in the contemporary context of relativism? What are the main dynamics between freedom and authenticity?
\n\nDuring the conference\, we strive to discuss the contemporary status of authenticity and freedom\, their interrelationship and their association with concepts such as sincerity\, individuality\, vulnerability\, creativity and many others.
\n\nWe invite researchers representing various academic disciplines: art\, film studies\, literature\, theatre studies\, media studies\, anthropology\, psychology\, sociology\, politics\, cognitive studies\, to name a few.
\n\nDifferent forms of presentations are encouraged\, including case studies\, theoretical inquiries\, personal reflections\, problem-oriented arguments\, comparative analyses and creative expressions.
\n\nWe will be happy to hear from experienced scholars and young academics\, doctoral and graduate students\, as well as professionals from various disciplines. We also invite all persons interested in participating in the conference as listeners\, without giving a presentation.
\n\nOur repertoire of suggested topics includes but is not restricted to: \;
\n\nI. \;Sociology\, Anthropology\, History
\n\nGlobal and local authenticity
\nQuest for authenticity in the context of social and historical crisis
\nFreedom and coronavirus pandemic
\nII. Psychology and Psychiatry
\n\n\;Authenticity and self-growth
\n\;Authenticity and emotional armory &ndash\; perfectionism\, numbing\, etc.
\n\;Authenticity and shame
\n\;Authenticity and vulnerability
\n\;Authenticity and self-image
\n\;Authenticity and individuality: self-absorption versus self-confrontation \;
\nIII. \;Literature\, Film\, Theatre\, Visual Arts
\n\n\;Realism\, hyperrealism\, naturalism
\nAuthenticity and intertextuality: concepts such as original artwork\, reproduction\, printed representation\, copy\, etc.
\nGhostwriting
\nAuthenticity and autofiction
\nAuthenticity and creativity
\nAuthenticity and adaptation
\nOnline theatre performances during COVID-19
\nIV. \;Media Studies
\n\nFake news
\nSocial media marketing and authenticity
\nFreedom of speech
\nV. \; \;Philosophy and Worldviews
\n\nFreedom and authenticity as philosophical concepts
\nAuthenticity and ethics
\nAuthenticity and freedom as the highest humanistic values
\nExistential\, postmodern and contemporary view on authenticity
\nPlease submit abstracts (no longer than 300 words) of your proposed 20-minute presentation\, together with a short biographical note by 03 August 2026 \;to: conferencefreedom@gmail.com
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=Europe/Warsaw:20260828T090000 DTEND;TZID=Europe/Warsaw:20260828T103000 SUMMARY:'Here and There:' Food\, Safety and Community in Contemporary Performance Art 「あちらとこちら」：現代パフォーマンス・アートにおける食、安全、そしてコミュニティ UID:20260725T074925Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:Europe/Warsaw LOCATION:Poznań\, Poland DESCRIPTION:https://coolhunting.com/link-about-it/does-this-soup-taste-ambivalent/
\nhttps://dajf.org.uk/event/the-art-of-soup-a-taste-of-fukushima
\nhttps://ocula.com/magazine/conversations/ei-arakawa-frieze-presentation/
\nhttps://nomadit.co.uk/conference/eajs2026/paper/101689
\nhttps://research.berkeley.edu/surf-fellows/jiaqian-zhu/
\nhttps://nomadit.co.uk/conference/eajs2026/pp/101689
\nPaper short abstract In the wake of the 2011 Tōhoku earthquake and tsunami\, artists attempt to explore ways to present the motif of &ldquo\;3/11&rdquo\; beyond geographic confinement&mdash\;beyond Japan. Given restricted access to the nuclear zone\, how do artists respond to &ldquo\;3/11&rdquo\; without direct physical proximity to Fukushima? Paper long abstract
\nIn the wake of the 2011 Tōhoku earthquake and tsunami\, artists attempt to explore ways to present the motif of &ldquo\;3/11&rdquo\; beyond geographic confinement&mdash\;beyond Japan. Given restricted access to the nuclear zone\, how do artists respond to &ldquo\;3/11&rdquo\; without direct physical proximity to Fukushima? How do overseas Japanese artists represent what took place back in their homeland? How do people outside Japan gain the access to experience and respond to &ldquo\;3/11&rdquo\;? To grapple with this representational dilemma of &ldquo\;here and there\,&rdquo\; this paper looks at the performance art of the contemporary Japanese artist Ei Arakawa&mdash\;Does This Soup Taste Ambivalent? (2014). In this conceptual project\, he attempted to mediate a geographic gap between New York (where he works) and Fukushima (where he comes from). He also intended to reach a geographical balance between Fukushima and the international audience by bringing his family to Frieze London. In dialogue with Does This Soup Taste Ambivalent?\, this paper brings comparative examples of Rirkrit Tiravanija&rsquo\;s installation Untitled (Free/Still) (2007) and the socially engaged art piece Conflict Kitchen (2010). This paper attempts to extend the metaphor of a geographic boundary to invisible yet crucial boundaries among people\, and to further spatialize what Nicolas Bourriaud regards as relational aesthetics. Visual representations of &ldquo\;here and there&rdquo\; can thus be thematically translated into a rendering of boundaries between artists and spectators/participants\, between social environment and human beings and between different ethnic groups. Moreover\, this paper examines the instrumental role of food in performance art. With the same incorporation of food\, these works take advantage of the taste to unite people from different backgrounds\, and to provide a corporeal medium to raise concerns for nuclear radiation and safety. The remediation of food\, in art practice and social media\, further produces a micro-social and micro-political narrative to think of food safety\, human safety\, and community conflicts.
\nAbstract in Japanese (if needed): 「あちらとこちら」：現代パフォーマンス・アートにおける食、安全、そしてコミュニティ 要旨では、2011年の東日本大震災と津波のあと、アーティストたちが 「3/11」を日本の外でどう表現するか を考える研究だと説明されています。特に、福島に直接近づけない状況で、アーティストはどう反応するのか、海外にいる日本人アーティストは故郷で起きたことをどう表すのか、日本の外にいる人はどうやってその出来事に触れ、応答するのか、という問いが立てられています。中心事例として扱われるのは、Ei Arakawa の Does This Soup Taste Ambivalent? (2014) です。要旨によれば、この作品は ニューヨークと福島の地理的な隔たりを媒介しようとした企画として読まれています。比較される例として、Rirkrit Tiravanija の Untitled (Free/Still) (2007) と、社会参加型アートの Conflict Kitchen (2010) も挙げられています。福島の出来事を、食べ物を使ったアートで世界の人にどう伝えるかを考える発表です。 そして、食べ物は人をつなぐだけでなく、安全や不安、社会の対立について考えさせる力を持つ、というのがポイントです。
\n\nhttps://www.academia.edu/73785101/Xu_Weis_Melon_and_Vine ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=Europe/Warsaw:20260831T090000 DTEND;TZID=Europe/Warsaw:20260901T170000 SUMMARY:Algorithmic Randomness and Quantum Mechanics UID:20260725T074926Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:Europe/Warsaw LOCATION:Grodzka 52\, Kraków\, Poland DESCRIPTION:The term &ldquo\;randomness&rdquo\; often appears in the context of Quantum Mechanics. The behaviour of quantum systems is said to be random\, the outcomes of quantum mechanical experiments are said to be random\, certain devices based on quantum processes are said to operate in a random way&hellip\; However\, the concept of randomness is rarely made precise in these contexts. Meanwhile\, in another branch of science &ndash\; computability theory\, also called recursion theory &ndash\; a fully precise concept of randomness has been developed\, termed &ldquo\;algorithmic randomness&rdquo\;. How are these two uses of the term &ldquo\;randomness&rdquo\; related? Is the concept of algorithmic randomness relevant to Quantum Mechanics? The aim of this workshop is to address various facets of this question in an interdisciplinary gathering. The event will take place at the Jagiellonian University in Krakó\;w on August 31st and September 1st\, 2026. The format of the workshop will be hybrid: it is possible to participate either in person or online (but the organizers strongly encourage in-person participation).
\nOur keynote speakers are:
\nIn addition to talks by our invited speakers\, we plan a few contributed talks. We invite submissions concerning any aspect of the relationship between algorithmic randomness and Quantum Mechanics\, including (but not limited to) the following questions and topics:
\nAbstracts of about 500 words should be sent to joanna.luc@uj.edu.pl by 10.07.2026.
\nTo participate without giving a talk (either in person or online)\, please register by sending an e-mail to joanna.luc@uj.edu.pl.
ORGANIZER;CN=Joanna Luc;CN=Tomasz Placek: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=America/Caracas:20260831T200000 DTEND;TZID=America/Caracas:20260831T200000 SUMMARY:VII Simposio Internacional Ilusión\, Autoengaño y Verdad UID:20260725T074927Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:America/Caracas LOCATION:Caracas\, Venezuela DESCRIPTION:With the theme "Illusion\, Self-Deception\, and Truth\," the USB-USAL-USACH Philosophical Research Group continues\, at its VII International Symposium\, the lines of inquiry initiated in previous editions. This time\, the symposium will examine\, from various philosophical disciplines\, the impact of the interactions or indeterminacies established between illusion\, self-deception\, and truth in contemporary philosophy and the world.
\n\nAmong other topics\, the symposium will address illusion and virtuality\, the mechanisms of the perceptual and discursive constitution of our beliefs about the world and subjectivity\, the problem of truth and falsehood\, biased cognition\, and more\, seeking to examine the limits and paradoxes of truth in the face of self-deception and illusion.
\n\nApproaches and Presentation Blocks:
\n\n1. Ontological and Phenomenological Conceptions
\n\n2. Cultural\, Ethical\, and Sociopolitical Conceptions
\n\n3. Epistemological Conceptions
\n\n4. Aesthetic\, Artistic\, and Social Conceptions
ORGANIZER;CN=Miguel Cabrera Machado: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=America/Sao_Paulo:20260831T234500 DTEND;TZID=America/Sao_Paulo:20260831T234500 SUMMARY:Kant Colloquium UFABC — Prefaces and Introductions UID:20260725T074928Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:America/Sao_Paulo LOCATION:University Avenue\, s/n\, Anchieta / Avenida da Universidade\, s/n\, Bairro Anchieta\, São Bernardo do Campo\, Brazil\, 09606-045 DESCRIPTION:Call for Abstracts
\nKant Colloquium UFABC &mdash\; Prefaces and Introductions
\nWe invite all interested scholars to submit abstracts for the Kant Colloquium UFABC\, whose theme for this edition is Prefaces and Introductions. This edition welcomes novel and varied approaches that examine how these inaugural texts not only introduce\, but also generate tensions within\, expand upon\, and\, in certain cases\, displace the very trajectory of Kantian thought.
\nAbstracts must be between 200 and 500 words.
\nThe submission deadline is 31 August 2026.
\nDates: 10&ndash\;11 December 2026.
\nVenue: Universidade Federal do ABC\, Sã\;o Bernardo do Campo campus\, Bloco Zeta\, Room 212.
Format: Hybrid event.
Truth\, Democracy\, and Misinformation | AAPAE Workshop 17 Nov 2026
\nWhat are the ethical dimensions of misinformation and its implications for democracy\, public trust\, governance\, and social cohesion across diverse sectors and industries?
\nIn an era shaped by accelerating technological change\, social fragmentation\, political polarisation\, and growing distrust in institutions\, questions surrounding truth\, misinformation\, and democratic legitimacy have become some of the defining ethical challenges of our time. From artificial intelligence and algorithmic influence to climate communication\, public health\, energy transitions\, media ecosystems\, and governance\, misinformation (unknowingly shared untruths) and disinformation (deliberate lies) increasingly shape how societies understand reality\, negotiate difference\, and make collective decisions.
\nThe AAPAE is a meeting point for practitioners from various fields together with academics with specialist expertise. We welcome submissions from not only academics but also \; practitioners\, policymakers\, industry leaders\, activists\, educators\, artists\, and community organisations to critically examine these questions. \;
\nThe workshop seeks to explore not only the harms associated with misinformation\, disinformation\, and epistemic manipulation\, but also the broader ethical questions surrounding truth\, knowledge\, communication\, responsibility\, and democratic participation in increasingly complex and contested social environments. A public panel discussing misinformation and ethics will precede the workshop.
\nWe welcome interdisciplinary contributions from philosophy\, ethics\, law\, political science\, media and communication\, environmental humanities\, psychology\, sociology\, education\, science and technology studies\, Indigenous studies\, governance\, business\, and related fields
\nPossible themes include:
\n● \; \; \; \; \; \; \; AI\, algorithms\, and social media\, including questions regarding digital ethics\, censorship\, and platform responsibility
\n● \; \; \; \; \; \; \; Democracy\, governance\, and institutional trust\, including questions of political polarisation\, democratic resilience\, education\, civic responsibility\, and legitimacy
\n● \; \; \; \; \; \; \; Misinformation and conspiracy in critical domains\, including climate\, public health\, science and energy
\n● \; \; \; \; \; \; \; The contested roles and responsibilities of gatekeepers\, guardians\, experts and knowledge brokers\, including journalists\, professionals and scholars
\n● \; \; \; \; \; \; \; Ethics of persuasion\, influence\, epistemic justice\, and public discourse
\n● \; \; \; \; \; \; \; Indigenous knowledges\, storytelling\, and truth-telling
\nAt a time when misinformation can undermine democratic processes\, social trust\, and collective action\, this workshop aims to foster thoughtful dialogue about how ethical frameworks\, institutions\, and communities might respond constructively to the challenges of our rapidly changing informational landscapes.
\nWe invite papers\, panels\, roundtables\, workshops\, creative practice contributions\, and interdisciplinary conversations that engage critically and constructively with these urgent issues.
\nWorkshop proceedings and contributors will be invited to publish in our series: Research in Ethical Issues in Organizations (REIO).
\nSubmission: Abstracts (500 words) should be submitted to Dr Hugh Breakey (h.breakey@griffith.edu.au) and Dr Jacqueline Boaks (jacqueline.boaks@curtin.edu.au) \;by 1 September 2026.
ORGANIZER;CN=Larelle Bossi;CN=Hugh Breakey;CN=Jacqueline Boaks: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260722T192857Z DTSTART;TZID=Europe/London:20260901T090000 DTEND;TZID=Europe/London:20260901T090000 SUMMARY:17th INTERNATIONAL CONFERENCE – WORLD PHILOSOPHY DAY UID:20260725T074930Z-iCalPlugin-Grails@fe80:0:0:0:44ff:18ff:fedf:47b8%3 TZID:Europe/London LOCATION:Fakulteti Filozofik\, Priština\, Kosovo\, 10000 DESCRIPTION:Confirmed keynote/distinguished speakers:
\nPhilip Kitcher &ndash\; John Dewey Professor of Philosophy\, Emeritus\, Columbia University
Bjø\;rn Torgrim Ramberg &ndash\; \; \;Professor at Department of Philosophy\, Classics\, History of Art and Ideas (IFIKK)\, University of Oslo
Lee Braver &ndash\; Professor at Department of Philosophy\, University of South Florida
Magnus Schlette &ndash\; Professor at Heidelberg University
Sarin Marchetti &ndash\; Dipartimento di Filosofia Department of Philosophy\, The Sapienza University of Rome \;
Honorary lecture:
\nAstrit Salihu &ndash\; Professor at Department of Philosophy\, University of Pristina
\nOrganized by: Department of Philosophy @ University of Pristina\; Kosovo Philosophical Association\; European Pragmatism Association\; Fé\;dé\;ration Internationale des Socié\;té\;s de Philosophie
\nCall for Papers
\nModernity is characterized by the discovery of the &lsquo\;New Continent&rsquo\;\, which in the philosophical discourse of different periods has not been conceived merely as a geographical expansion\, but as a potential space for the development of a new mode of practical and contemplative thinking. Alexis de Tocqueville evaluated the American Revolution in contrast to the French one\, interpreting it as a more authentic expression of democracy\, while Georg Wilhelm Friedrich Hegel argued that the future of philosophical and historical development would shift toward the New Continent. Similarly\, Jean Baudrillard conceptualized America as a form of transatlantic utopia of late modernity.
\nHowever\, these interpretations do not reduce America to a passive space of European projections\, nor do they define it as an entity devoid of self-reflection. On the contrary\, American philosophy\, drawing upon the European intellectual heritage&mdash\;its crè\;me de la crè\;me&mdash\;articulates a distinct and authentic tradition of philosophical thought. This tradition begins with the transcendentalism of Ralph Waldo Emerson and Henry David Thoreau\, where Emerson may be read as a proto-pragmatic figure\, and then develops toward the consolidation of classical pragmatism. It culminates in the work of Charles Sanders Peirce\, William James\, and John Dewey\, who reconfigure the map of Western philosophy through a post-metaphysical paradigm of thought.
\nWithin this framework\, elements such as radical empiricism\, eco-ethics\, pluralism\, Hegelian Darwinism\, and ethical democracy contribute to shaping what is known as American philosophy\, articulated under the conceptual framework of pragmatism. In this paradigm\, freedom\, pluralism\, and democracy are not treated as fortuitous categories\, but as constitutive conditions of philosophical practice itself. In this sense\, pragmatism marks a shift from the primacy of theory to practice\, from practice to theoretical reformulation\, and from a theory of truth to a theory about truth (Rorty).
\nAfter the Second World War\, American philosophy became dominated by the Anglo-Saxon tradition of analytic philosophy\, which marginalized classical pragmatism. It was not until the 1970s that this tradition re-emerged in the form of neo-pragmatism or linguistic pragmatism. The key figures of this reconfiguration are Richard Rorty and Hilary Putnam\, later supported by Richard Bernstein with a more political orientation\, and Robert Brandom within a more epistemological and inferentialist line.
\nIn addition to pragmatism as the central tradition of American philosophy\, eco-ethics developed in parallel in the post-war years through Aldo Leopold\, which can be situated within the broader framework of bioethics as articulated by Van Rensselaer Potter. At the same time\, the philosophy of technology initially developed from European premises with Martin Heidegger and Jacques Ellul\, and was further elaborated through the Society for Philosophy and Technology\, established in the United States. One of the key directions within this approach is post-phenomenology\, representing one of the most significant approaches of the empirical turn in the study of technology.
\nAnother central dimension is the philosophy of law and political theory\, where John Rawls and Ronald Dworkin represent two paradigmatic figures of contemporary normative thought. Likewise\, the tradition of philosophy of art and literary criticism developed\, with Harold Bloom\, Arthur Danto\, and George Dickie reformulating debates on the canon\, the artworld\, and the &ldquo\;end of art.&rdquo\;
\nIn general\, pragmatism has functioned as a space of dialogue and plural-perspectivism. As William James emphasizes\, it can be understood as a &ldquo\;house with many rooms\,&rdquo\; where different philosophical traditions coexist in continuous dialogue. In this sense\, American philosophy appears as an open and unfinished reflective process\, articulated through dialogue with various traditions such as phenomenology\, analytic philosophy\, structuralism/post-structuralism\, the Frankfurt School\, and hermeneutics. This methodological and pluralistic openness makes pragmatism one of the most enduring and inclusive traditions of contemporary philosophy. In this sense\, American philosophy cannot be reduced to a single doctrine\, but should be understood as a shared horizon where freedom\, pluralism\, and endless dialogue are respected.
\nMain Topics of the Conference
\nGuidelines and General Information about the Confernce
\nIMPORTANT DATES:
\nAbstract submission deadline: September 1
\nNotification of acceptance: September 10
\nConference dates: November 19-20 \; 2026
\nThe conference will be held in hybrid format: both in-person and online participation will be possible.
ORGANIZER;CN=Labinot Kelmendi: METHOD:PUBLISH END:VEVENT END:VCALENDAR