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:20260824T102603Z DTSTART;TZID=Europe/London:20260218T090000 DTEND;TZID=Europe/London:20261209T170000 SUMMARY:Reconstructing Carnap Webinar Series 2026 UID:20260824T103114Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv 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:20260824T102603Z DTSTART;TZID=Europe/London:20260317T170000 DTEND;TZID=Europe/London:20261117T170000 SUMMARY:Wittgenstein's Lecture on Ethics: Online Lecture Series UID:20260824T103115Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv 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:20260824T102603Z DTSTART;TZID=Europe/London:20260429T210000 DTEND;TZID=Europe/London:20261126T170000 SUMMARY:Séminaire Arendt 2026 UID:20260824T103117Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv 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:20260824T102603Z DTSTART;TZID=Europe/London:20260528T163000 DTEND;TZID=Europe/London:20260924T170000 SUMMARY:Inner Speech Colloquium UID:20260824T103118Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv 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:20260824T102603Z DTSTART;TZID=Europe/London:20260825T090000 DTEND;TZID=Europe/London:20260828T170000 SUMMARY:Online Course Ethics of AI UID:20260824T103119Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv TZID:Europe/London DESCRIPTION:Online Course on THE ETHICS OF ARTIFICIAL INTELLIGENCE
\n\;Four days. Four major debates. Four internationally renowned invited professors.
\nArtificial Intelligence is already transforming how we work\, learn\, create\, govern societies\, practise medicine\, and understand what it means to be human. But who benefits from this transformation&mdash\;and what might be lost along the way?
\nThis intensive four-session online course examines some of the most urgent ethical\, social\, scientific\, and political questions raised by AI. Each session combines an accessible lecture with a live debate featuring a leading international figure:
\n \;Daron Acemoglu &mdash\; MIT economist and 2024 Nobel Laureate
Democracy\, Work and Artificial Intelligence (25 August 2026)
\;Brian Greene &mdash\; Columbia University physicist\, bestselling author and co-founder of the World Science Festival
Knowledge\, Science\, Education and Artificial Intelligence (26 August 2026)
\;Roman V. Yampolskiy &mdash\; University of Louisville computer scientist and leading AI-safety researcher
Medicine\, Bias and Existential Risk of Artificial Intelligence (27 August 2026)
\;Fernando Ribeiro &mdash\; vocalist of Moonspell\, writer and poet
Arts\, Music and Artificial Intelligence (28 August 2026)
\;25&ndash\;28 August 2026
\;16:00&ndash\;18:00 New York | 13:00&ndash\;15:00 Los Angeles | 21:00&ndash\;23:00 Lisbon
\;Live online via Zoom
\;Designed for a general audience &mdash\; no previous technical or philosophical training is required.
\nAcross four evenings\, the course will address questions that increasingly shape our collective future:
\n&bull\; Can AI strengthen democracy&mdash\;or concentrate power?
&bull\; Will automation liberate workers&mdash\;or deepen inequality?
&bull\; Can AI genuinely produce knowledge and creativity?
&bull\; How should education respond to generative AI?
&bull\; Can medical AI improve human life without reproducing discrimination?
&bull\; Could advanced AI become uncontrollable?
&bull\; What happens to artists\, authorship and originality in an automated culture?
This is not simply a course about new technology. It is an opportunity to examine the political\, ethical and human choices that will determine how AI is developed&mdash\;and whose interests it will ultimately serve.
\n \;Registration and information:
aiethicscourse@gmail.com
\n\n \;\nPlaces are limited. Register and join four evenings of serious\, accessible and internationally informed debate about the future of Artificial Intelligence.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260824T102603Z 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:20260824T103120Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv 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:20260824T102603Z DTSTART;TZID=Europe/London:20260827T100000 DTEND;TZID=Europe/London:20260828T170000 SUMMARY:Just Theorising 2026 UID:20260824T103121Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv 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. \;
\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:20260824T102603Z DTSTART;TZID=Europe/London:20260827T130000 DTEND;TZID=Europe/London:20260827T160000 SUMMARY:The Examined Algorithm: Strategies for Navigating AI in the Classroom | APA Live UID:20260824T103122Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv TZID:Europe/London DESCRIPTION:Have you been thinking about how to deal with AI in your philosophy classes this fall? In an effort to support philosophers as they respond to emergent problems\, the APA and the AAPT have organized a free\, two-afternoon\, interactive Zoom forum for philosophy teachers to share and develop strategies for addressing student AI usage. Participants will meet virtually in groups to discuss AI in introductory and general education philosophy courses\, AI in student writing\, AI in online philosophy courses\, and AI in formal logic. \;Because these AI discussions will be philosophy-specific\, we believe they will be particularly productive.
\nEach of the four 90-minute sessions will have a moderator\, who will give a brief presentation before opening the floor\, and a scribe\, who will take notes for later distribution to participants who are registered for any of the four sessions. The format will aspire to the AAPT-style\, active-learning sessions of The Teaching Hub. The sessions will be discussions\, not lectures. The focus will be on crowdsourcing the successful ways in which philosophers have responded to AI in their courses.
\nYou can register for any or all of the four 90-minute discussions: \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \; \;
\nThursday\, August 27
\nAI in Online Courses
1:00&ndash\;2:30 p.m. Eastern / 10:00&ndash\;11:30 a.m. Pacific
AI in Introductory &\; General Education Philosophy Courses
3:00&ndash\;4:30 p.m. Eastern / 12:00&ndash\;1:30 p.m. Pacific
Friday\, August 28
\nAI in Student Writing
1:00&ndash\;2:30 p.m. Eastern / 10:00&ndash\;11:30 a.m. Pacific
AI in Formal Logic Courses
3:00&ndash\;4:30 p.m. Eastern / 12:00&ndash\;1:30 p.m. Pacific
The Examined Algorithm is open only to APA and AAPT members. You can register as a member of either organization. To register as an AAPT member\, please use this link: \;https://forms.gle/JK3Zw1WdziRYouGp7.
\nIf you register as an AAPT member\, but your membership is out of date\, we will be in touch to ask you to renew\, or you can renew your membership here: \;https://www.pdcnet.org/aapt/American-Association-of-Philosophy-Teachers-(AAPT). \;
\nAPA Members who are not AAPT members may register here:https://www.apaonline.org/events/EventDetails.aspx?id=2079238. \; \; \; \; \; \;
\nRegistration will be available until 9 a.m. Eastern time / 6 a.m. Pacific time on the day of the event. Access information will be provided to registrants by email from the APA at least one hour prior to the start of the event. If you do not receive the Zoom access information by one hour before the event begins\, please contactinfo@apaonline.org.
\nA few notes:
\n1. Participants will be expected to keep their cameras on\, unless ADA accommodations are needed. We will all happily weather occasional interruptions from kids\, aging parents\, and non-human companions.
\n2. These sessions will not be recorded&mdash\;participants must attend live at the times listed. \;
\n3. If you are interested in being a scribe or moderator for one of the sessions (which still allows you to fully participate) please contact us as soon as you are able.
\n4. Please forward this information to colleagues who are not (yet) APA or AAPT members\, but who might find this philosophy-specific AI event interesting and useful.
\nWe hope to see you in a couple weeks!
\nAlexandra Bradner\, \;co-organizer
\nAAPT Executive Director and Chair of the APA Committee on Virtual Programming (alexandrabradner@gmail.com)
\nAndrew Mills\, co-organizer
\nChair of the AAPT Conference Programming Committee (andrewpmills@gmail.com)
ORGANIZER;CN=Alexandra Bradner;CN=Andrew Mills: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260824T102603Z DTSTART;TZID=Europe/London:20260827T130000 DTEND;TZID=Europe/London:20260828T170000 SUMMARY:Freedom and Authenticity - 8th International Interdisciplinary Conference UID:20260824T103123Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv 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:20260824T102603Z DTSTART;TZID=Europe/London:20260827T180000 DTEND;TZID=Europe/London:20260827T193000 SUMMARY:Federico Carlassara - The Emergence of Psychology as a Human Science of Experience. A Phenomenological Proposal UID:20260824T103124Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv TZID:Europe/London DESCRIPTION:British Society for Phenomenology
\nBSP Research Seminar 2026 \;
\nSession 1: August
\nFederico Carlassara
\nOnline | 27 August | Free
\nThe 2026 season of the BSP Research Seminar runs for five months from August to December\, with one session every month featuring a speaker from the world of phenomenology. \;
\nFederico Carlassara
\nThe Emergence of Psychology as a Human Science of Experience. A Phenomenological Proposal
\nDate and time: Thursday 27 August 2026\, 18:00&ndash\;19:30 UK/Ireland time \;
\nMainstream contemporary psychology usually addresses human experience in an extremely reductionist way. That is\, it reduces the latter to simple and isolated parts\, be it neurons\, neurotransmitters or visible behaviours and quantifiable reactions. And yet\, human experience is an incredibly complex and multifaceted subject-matter that can&rsquo\;t be reduced to its supposed biological correlates or to quantifiable variables. Rather\, it emerges as a complex\, meaningful whole in constant evolution. In this talk\, I suggest that psychology needs a radical inquiry into its nature and its methods if it wants to be a rightful science in its own right. If we don&rsquo\;t develop a solid epistemological foundation of psychology\, the latter is likely to not really grasp its subject-matter according to its nature and risks to fail as a science. Finally\, I will claim that psychology could greatly benefit on a foundational level from Husserl&rsquo\;s late thought: genetic phenomenology. \;
\nFind out more about session 1 - including free online joining instructions - and the remaining sessions of the BSP Research Seminar 2026 at BSP Online.
ORGANIZER;CN=Alessandro Guardascione: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260824T102603Z 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:20260824T103125Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv 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:20260824T102603Z DTSTART;TZID=Europe/Warsaw:20260831T090000 DTEND;TZID=Europe/Warsaw:20260901T170000 SUMMARY:Algorithmic Randomness and Quantum Mechanics UID:20260824T103126Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv 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:20260824T102603Z DTSTART;TZID=America/Caracas:20260831T200000 DTEND;TZID=America/Caracas:20260831T200000 SUMMARY:VII Simposio Internacional Ilusión\, Autoengaño y Verdad UID:20260824T103127Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv 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:20260824T102603Z DTSTART;TZID=Australia/Melbourne:20260901T123000 DTEND;TZID=Australia/Melbourne:20260901T140000 SUMMARY:The Friction of Being UID:20260824T103128Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv TZID:Australia/Melbourne LOCATION:221 Burwood Highway\, Melbourne\, Australia\, 3125 DESCRIPTION:The Friction of Being
\nNathan Thompson
\n(Nathan Thompson is a curator for the Revivification installation at the Now or Never Festival at Melbourne Town Hall opening from 21&ndash\;29 August. You can find out more about the installation at: https://nowornever.melbourne.vic.gov.au/event/revivification)
\nAbstract: \;We are standing at the edge of a new computational paradigm\, moving beyond frictionless algorithms toward the profound possibilities of in vitro intelligence. While traditional systems confront an indifferent universe through abstracted probabilities\, living organoids process information through the physical friction of biological existence. By integrating corporeality\, cellular adaptation\, and the inescapable horizon of mortality\, biological computing possesses a genuine\, physical stake in its own survival. Meaning is not a metric to be extracted from static data or imposed narratives\; it is an active state\, forged by living matter persisting in a reality that inherently offers no ultimate purpose.
\nThe artwork Revivification utilizes these living organoids as a localized site of revolt against disembodied metrics. By situating biological agency within the cultural sphere\, the work exposes the fundamental tension between our human demand for structural coherence and the chaotic reality of being. Creativity is thus framed not as a pursuit of calculated perfection\, but as a lucid\, persistent engagement with our own finitude. Through the friction of the body\, the embrace of purposeless play\, and the conscious acceptance of mortality\, we generate authentic value&mdash\;asserting exactly what it requires to be alive.
\nBio: \;Working with Dissipative Systems\, both electromechanical and biochemical\, Nathan John Thompson is fundamentally interested in the possibilities of man/machine interaction\, sentience\, agency and the relationships arising from the intimate connections developed when we allow these new techno-objects/entities into our lives. He manipulates life to question and problematise humanity's position in the contemporary environment.
\nZoom Link: \;https://deakin.zoom.us/j/88371953009?pwd=X7lBvbtjeLw3vURBRUmRMSuXi1UpgA.1
\nMeeting ID: \;883 7195 3009 \;// Password: \;15042783
\nThis meeting is at 12:30pm Australian Eastern Standard Time (AEST) 1 September 2026 [02:30am UTC 1 September 2026]
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260824T102603Z DTSTART;TZID=America/Sao_Paulo:20260831T234500 DTEND;TZID=America/Sao_Paulo:20260831T234500 SUMMARY:Kant Colloquium UFABC — Prefaces and Introductions UID:20260824T103129Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv 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:20260824T102603Z DTSTART;TZID=Europe/London:20260901T090000 DTEND;TZID=Europe/London:20260901T090000 SUMMARY:17th INTERNATIONAL CONFERENCE – WORLD PHILOSOPHY DAY UID:20260824T103131Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv 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 BEGIN:VEVENT DTSTAMP:20260824T102603Z DTSTART;TZID=Europe/London:20260901T090000 DTEND;TZID=Europe/London:20260903T170000 SUMMARY:Fourth Austrian Summer School in Phenomenology UID:20260824T103132Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv TZID:Europe/London DESCRIPTION:The Austrian Society for Phenomenology launches its fouth international summer school. Our objective is to promote the research of young scholars (bachelor\, master\, and doctoral students) that sheds new phenomenological light on current debates in epistemology\, metaethics\, and metaphysics. The descriptive analysis of lived experience\, the eidetic study of the various modes of intentionality\, and the epistemic role and normative dimensions ascribed to experience constitute the cornerstones of phenomenological research. In particular\, Husserl&rsquo\;s conceptions of originary givenness\, evaluative experience\, and eidetic intuition are among the various seminal contributions we find in the phenomenological tradition. Currently\, promising research is done that utilizes such conceptions in order to develop phenomenological perspectives on experiential justification\, the debate between epistemic internalism and externalism\, the theory of value\, (moral) emotions\, moral epistemology\, issues surrounding metaphysical realism and anti-realism\, as well as the epistemology and metaphysics of essence\, modality\, and metaphysical dependence relations. We would like to encourage students to develop phenomenological insights and teachings systematically and in view of contemporary debates in philosophy. Our ambition is to promote such phenomenological research by providing a platform to connect with\, discuss with\, and receive feedback from peers and experts. Each conference day is devoted to one of the subtopics of the event.
\nThe conference will be an \;online event. \;If you wish to participate in the summer school but not to give a talk\, please provide a short statement of motivation (not more than 150 words) and specify your name\, affiliation\, and research interests.
\nCall for Papers
\nIf you wish to participate in the summer school and give a talk\, please apply with an (extended) abstract of the paper you wish to present. Submissions should not exceed 500 words\, must be written in English (conference language)\, and should be prepared for blind review.
\nThe submission deadline is July 15\, 2026.
\nPlease send your applications/submissions and general inquiries to: laurentia[dot]adam[at]uni-graz[dot]at
\nWomen and members of other traditionally underrepresented groups are especially encouraged to apply.
\nPreliminary schedule
\nSeptember 1
\nPhenomenological Approaches to Metaethics
\nNicolas de Warren (Penn State University): TBA
\n3 student presentations commented on by Sonja Rinofner-Kreidl (University of Graz)
\nSeptember 2
\nPhenomenological Approaches to Epistemology
\nMirja Hartimo (University of Helsinki): TBA
\n3 student presentations commented on by Philipp Berghofer (University of Graz)
\nSeptember 3
\nPhenomenological Approaches to Metaphysics
\nKit Fine (New York University): TBA
\n3 student presentations commented on by Michael Wallner (University of Graz)
ORGANIZER;CN=Philipp Berghofer;CN=Sonja Rinofner-Kreidl;CN=Michael Wallner: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260824T102603Z DTSTART;TZID=Europe/London:20260901T090000 DTEND;TZID=Europe/London:20261215T170000 SUMMARY:Inquiry Network WIP Talks UID:20260824T103133Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv TZID:Europe/London DESCRIPTION:The Inquiry Network WIP Talks feature presentations of work in progress related to inquiry\, broadly understood. For example\, presentations might discuss (but are not limited to): the epistemology of inquiry\, the metaphysics of inquiry\, ethical norms of inquiry\, historical perspectives on inquiry\, or the structure of scientific inquiry.
We aim to foster the sharing of ideas in an inclusive\, welcoming and low-pressure environment. Papers that are already accepted for publication will not be accepted. We aim to be sensitive to the needs of early-career scholars.
The group meets biweekly on Zoom during each of the Fall and Spring semesters. Meeting times are determined shortly before the beginning of each semester with the goal of finding a time that works for as many members as possible. Special consideration is given to finding a meeting time that works for presenters of accepted papers.
Season 4 of the "value of consciousness" zoom series starts Tuesday. The first talk by \;Rony Hirshhorn\, Nicoolò\; Negro\, and Liad Mudrik on "The Perceived Role \;Of \;Consciousness \;In Moral Status Attributions"\; more info below. Everybody's welcome. \;
\n
************
When: Tuesday\, Sept. 1st\, 11am in Houston/19.00 in Tel Aviv
Where: \;https://riceuniversity.zoom.us/j/95097231463?pwd=MJPessWBzOphk7kDax5u6D2NpiB6In.1
\nWho: \;Rony Hirshhorn\, Nicoolò\; Negro\, and Liad Mudrik
\nWhat: \;"The Perceived Role \;Of \;Consciousness \;In Moral Status Attributions" \;
\nAbstract. \;Determining which entities deserve moral consideration is crucial to policy debates about animal welfare and artificial intelligence regulation. A common assumption is that consciousness is a key criterion for moral status\, often considered to be necessary or sufficient for it. However\, it is unclear whether public attitudes share this assumption. In a large\, preregistered study (N=1493)\, we tested the perceived relationship between consciousness and moral status by triangulating direct questions\, moral dilemmas\, and attribution questions across diverse entities. Although consciousness was strongly associated with moral status\, it was neither perceived as necessary nor sufficient: participants attributed moral status without consciousness\, and denied moral status despite its presence. Moreover\, respondents clustered into distinct decision profiles\, which were predicted by their individual backgrounds. Therefore\, moral decisions did not depend solely on the properties of the target entity\, but also on those of the person making the judgment. These results have implications for how ethical and policy decisions are framed.
\nSchedule for the rest of the year: \;
\nOct. 6: Juliette Vazard\, "Daydreaming your Future"
\nNov. 10: Jacopo Pallagrosi\, &ldquo\;Introspective Acquaintance and Cognitive Achievement&rdquo\;
\nDec. 1: Marybel Menzies\, &ldquo\;Phenomenal Perfection&rdquo\; \;
\nJan. 5 Andreas Mogensen\, &ldquo\;Might it not matter whether software can be sentient?" \;
\nFeb. 2 Julien Bugnon and Martine Nida-Rü\;melin\, &ldquo\;Conscious Beings as Centers \;of \;Value&rdquo\;
\nMar. 2 Tricia Magalotti\, &ldquo\;The \;Value \;of \;Emotional Experience&rdquo\;
\nApr. 6 Luke Roelofs\, &ldquo\;Pluribus and the ethics \;of \;hiveminds&rdquo\;
\nMay 4 Robbie Kubala\, &ldquo\;Consciousness \;Aesthetics without Aesthetic Properties&rdquo\;
ORGANIZER;CN=Uriah Kriegel: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260824T102603Z DTSTART;TZID=Europe/London:20260902T000000 DTEND;TZID=Europe/London:20260904T170000 SUMMARY:MANCEPT Workshop on Historical Injustice UID:20260824T103135Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv TZID:Europe/London LOCATION:University of Manchester\, Manchester\, United Kingdom DESCRIPTION:This panel aims to bring together scholars working on philosophical questions that fall within the general scope of the topic of historical injustice. This includes substantive questions which concern certain kinds of past injustice\, such as racial injustice\, colonialism\, or territorial possession\, among others. Relevant also are theoretical questions about the ethics and politics of contemporary responsibilities for historical injustice. Among such theoretical questions are those that concern the grounds of responsibility for repairing past injustice\, what such repair must consist of when it is owed\, whether (and if so\, how) those grounds can be superseded over time\, and how facts about past injustice matter for contemporary political communities\, which includes questions about how (if at all) past injustice bears on normative features of contemporary political communities such as their justice\, legitimacy\, or authority. Projects falling within any of these subjects\, as well subjects broadly pertaining to historical injustice that were not mentioned here\, are welcome submissions to this panel.
If you are interested in participating in the workshop\, please submit an extended abstract (approx. 500-750 words) to aam5jm@virginia.edu by May 8th\, 2026. \;
The panel will take place in-person in Manchester\, UK between September 2nd and September 4th\, 2026. Further details about the MANCEPT workshops can be found here: https://research.manchester.ac.uk/en/activities/mancept-workshops-2026/ \;
There is now a rich debate within and across diverse traditions of political and moral thought about the meaning\, use\, and desirability of the concepts of land and territory\, and their relation to justice.
\nFor example\, the past fifteen years have been marked by the dedicated theorizing about territorial rights in contemporary Anglo-American moral and political philosophy (see for example: Miller\, 2012\; Moore\, 2014\, 2015\, 2019\; Nine\, 2012\; Ochoa-Espejo\, 2020\; Simmons\, 2016\; Stilz\, 2019). While the first wave focused on core conceptual questions about the nature and scope of various territorial rights (including jurisdiction\, self-determination\, resource control\, and immigration)\, the kinds of agents who hold these rights\, and the normative justifications for them\, this literature has now self-reflexively entered a &ldquo\;second wave&rdquo\; characterised by a deeper concern for questions of global inequality\, decolonization\, overlapping projects of self-determination\, and the environmental crisis (Moore &\; Ugalde\, 2025). For example: What is the extent of morally mandatory restitution in cases of territorial wrongdoing\, including settler colonialism (Luoma\, 2023\; Luoma and Moore\, 2024\; Moore\, 2019\; Stilz\, 2024\; Riebold\, 2022\, 2023)? How may multiple peoples\, with distinct normative and ontological systems\, overlap in the same place without retrenching relationships of structural injustice and inter-group domination (Jourdeuil 2024\, 2025a\, 2025b\; Luoma\, 2022\, 2023\, 2024\, 2025)? What forms of governance are required in ecologically integrated regions spanning borders (Nine\, 2022)? How are territorial rights contingent on respect for biodiversity and ecological integrity (Moore\, 2023\; Kwan\, 2025)? How can the benefits and burdens of natural resources\, energy transition\, and climate change mitigation/adaptation be fairly distributed between groups (Armstrong\, 2017\; De Biaso 2024a\, 2024b\; Li\, 2022\; Moore\, 2019)?
\nConcurrently\, Indigenous scholars\, environmental philosophers\, and eco-phenomenologists interrogate the core normative\, ontological\, and epistemological assumptions of these discourses. Indigenous theorists challenge the hegemony of rights-based territorial frameworks\, contending that the natural world is not a stockpile of &ldquo\;resources&rdquo\; to be distributed and controlled according to a theory of justice\, but is better conceived of as a kinship network populated by beings deserving of intrinsic concern and respect with whom we must live harmoniously (e.g.\, Allard-Tremblay 2023\, 2025\; Burkhart\, 2019\; Mills 2017\, 2018\, 2019\; Simpson 2011\, 2017\; Temin 2023). Eco-phenomenologists challenge conceptions of land as a neutral background container against which we exercise our agency\, demonstrating how land and place structure our lived experience and subjectivity\, our ethical encounter with the alterity of the other-than-human\, and the possibilities for political agency (Casey\, 1993\, 2018\; Ingold\, 2010\; Malpas\, 1998\; Rose\, 2005\; Seamon\, 2018\; Smith\, 2001\, 2011\; Toadvine\, 2019).
\nBeyond political theory\, land and territory are at the heart of intensifying international political conflicts\, including attempted territorial annexations\, rising majority and minority nationalism\, struggles against (neo-)colonialism\, and the global climate crisis. Consequently\, this workshop welcomes submissions that investigate conceptual\, normative\, and applied questions at the intersection of land\, territory\, and justice\, from diverse methodological perspectives including\, but not limited to analytical moral and political philosophy\, environmental philosophy and eco-phenomenology\, Indigenous political thought\, critical theory\, and comparative dialogue.
ORGANIZER;CN=Kaitie Jourdeuil;CN=Michael Luoma: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260824T102603Z DTSTART;TZID=Europe/London:20260902T090000 DTEND;TZID=Europe/London:20260904T170000 SUMMARY:IRCA 2026 - Interdisciplinary Perspectives on Aphantasia UID:20260824T103137Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv TZID:Europe/London LOCATION:Glasgow G12 8QQ\, United Kingdom\, Glasgow\, United Kingdom DESCRIPTION:Aphantasia\, characterised as a reduction or absent vividness in voluntary visual imagery\, has emerged over the past decade as a rapidly developing area of interdisciplinary research.
\nIRCA &ndash\; the Interdisciplinary Reading Club on Aphantasia &ndash\; is now hosting the first interdisciplinary conference on aphantasia in collaboration with University of Glasgow&rsquo\;s Centre for the Study of Perceptual Experience. The conference will be held over three days and aims to bring together international researchers from psychology\, neuroscience\, philosophy\, and related disciplines. The conference seeks to foster discussion on aphantasia\, consolidate current empirical and theoretical knowledge\, and promote collaboration on future research directions.
\nThe program will include five keynote speakers\, as well as contributed talks and poster presentations selected from submitted abstracts.
\nKeynote speakers: \;
\nWilma Bainbridge
\nAndrea Blomkvist
\nJorge Morales
\nLars Muckli
\nAdam Zeman
\n\n**** ABSTRACT SUBMISSION OPEN ****
\nCALL FOR ABSTRACTS
\nAbstract submission link: \;https://sites.google.com/view/irca-conference-2026/call-for-abstracts?authuser=0
\nAbstracts should be no longer than 1000 words (excluding references) and submitted as a Word or PDF file.
\n\nDeadline for abstract submission: \;17/04/2026 (23:59\, BST)
\nNotification of acceptance for \;talk or poster: End of April 2026
\nConference registration open: Early May 2026
\n\nTopics of interest include\, but are not limited to:
\nCognitive and Perceptual Processes
\nMental imagery
\nPerception
\nSpatial cognition
\nMemory
\nAttention
\nInteroception
\nUnconscious mental imagery
\nInner speech
\nRepresentational and Metacognitive Approaches
\nRepresentational formats and computational mechanisms
\nMetacognition and introspective access
\nPhenomenology of imagery
\nNeural and Methodological Approaches
\nPsychophysics
\nNeuroimaging
\nDevelopmental\, Clinical\, and Mental Health Perspectives
\nNeurodevelopmental aspects of aphantasia
\nClinical and mental health perspectives
\nPhilosophical and theoretical questions
\nHow to define aphantasia
\nTheories of aphantasia
\nHistorical perspectives on aphantasia
\nWe hope to see you in Glasgow!
\nORGANISERS \;
\nAndrea Blomkvist
\nJianghao Liu
\nChristian O. Scholz \;
ORGANIZER;CN=Andrea Blomkvist;CN=Christian O. Scholz: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260824T102603Z DTSTART;TZID=Europe/London:20260902T090000 DTEND;TZID=Europe/London:20260904T170000 SUMMARY:Mancept Workshop - Epistemic Democracy and the Lure of Epistocracy: Questions in Metaethics and Political Normativity UID:20260824T103138Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv TZID:Europe/London LOCATION:Manchester\, United Kingdom ORGANIZER;CN=Roger Ventura Cossin: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260824T102603Z DTSTART;TZID=Europe/London:20260902T090000 DTEND;TZID=Europe/London:20260904T170000 SUMMARY:MANCEPT Workshops 2026 UID:20260824T103139Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv TZID:Europe/London LOCATION:Manchester\, United Kingdom DESCRIPTION:MANCEPT Workshops 2026: Call for Convenors
\nConference Dates: \;2nd-4th September 2026
\nCall for Convenors Deadline: \;9th February 2026 \;
\nThe MANCEPTWorkshops \;is an annual conference in political theory\, organised under the auspices of the \;Manchester Centre for Political Theory. The conference offers academics an opportunity to come together in a series of workshops to develop specialised work and engage in lively philosophical discussion. Attracting scholars throughout the world\, the conference is now established as a leading international forum dedicated to the development of research in all subfields of political theory. \;
\nWe are now accepting applications for workshop convenors. Convenors coordinate and chair individual panels at the Workshops. The Workshops are distinctive in creating a space for both small group discussions focused on tightly defined topics\, while simultaneously providing opportunities for engaging with theorists working on the widest possible range of areas in Political and Moral Philosophy. \;
\nPlease note that the MANCEPT Workshops is \;fully in-person\, with no hybrid or online-only component. This decision has been made with a view to facilitating engaging and lively discussion\, with less time taken up with troubleshooting tech issues. Bursaries are available to speakers and will be awarded on the basis of need. Further details and instructions on how to apply for a bursary will be released in due course. \;
\nTo apply to convene a panel\, please submit a short abstract (maximum 500 words) through the \;Application Form \;
\n\nAccepted panels will then be advertised on our website. \; For more information about the MANCEPT Workshops\, please visit our new website (link below). \;
\nIf you have any questions\, please e-mail the Workshops organisers Maurits Bekkers\, Timothy Siew\, and Anthony McMullin at: \; mancept-workshops@manchester.ac.uk
ORGANIZER;CN=Maurits Bekkers;CN=Anthony McMullin;CN=Tim Siew: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260824T102603Z DTSTART;TZID=Europe/London:20260902T090000 DTEND;TZID=Europe/London:20260904T170000 SUMMARY:MANCEPT Workshop on Theories of Public Reason UID:20260824T103140Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv TZID:Europe/London LOCATION:Manchester\, United Kingdom DESCRIPTION:Theories of Public Reason
\nPanel at the 2026 MANCEPT Workshops in Political Theory\, 2-4 September 2026 \;
\nThis panel seeks to bring together those working on issues related to public reason\, broadly conceived. Public reason is an influential framework for understanding how liberal democracies can make fair decisions for diverse citizenries. There is now an extensive literature around public reason: alongside John Rawls&rsquo\;s well-known account\, variants of the idea have been developed in the work of Gerald Gaus\, Jonathan Quong\, Andrew Lister\, Kevin Vallier\, Christie Hartley\, Lori Watson\, and others.
\nWe intend for this panel to have a broad remit within this topic. So\, we invite submissions contributing to any of the classic debates internal to public reason liberalism\, including\, e.g.\, the correct foundations of public reason requirements and the appropriate level of idealisation for public reason&rsquo\;s &lsquo\;justificatory constituency&rsquo\;. Papers on the application of the idea of public reason to the international domain also are welcome. Relatedly\, we are interested in the clash between competing approaches to public reason\, as exemplified by the debates between &lsquo\;consensus&rsquo\; and &lsquo\;convergence&rsquo\; public reason liberals. In addition\, we are open to submissions that are critical of the public reason framework\, for instance\, from liberal perfectionist\, realist\, or agonist perspectives. Moreover\, we would be interested in discussing key issues related to political liberalism\, Rawlsian or otherwise\, that go beyond the role of public reason within it. Possible examples include the nature of legitimacy\, the debate between advocates of &lsquo\;egalitarian&rsquo\; and &lsquo\;neo-classical liberal&rsquo\; political conceptions of justice\, and questions concerning the organisation of families within pluralist societies.
\nLike all other MANCEPT workshops this year\, this event will take place in person.
\nhttps://sites.manchester.ac.uk/mancept/mancept-workshops/
ORGANIZER;CN=Gabriele Badano;CN=Blain Neufeld;CN=Collis Tahzib: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260824T102603Z DTSTART;TZID=Europe/London:20260902T090000 DTEND;TZID=Europe/London:20260904T170000 SUMMARY:MANCEPT Workshop on Intimate (In)Justices UID:20260824T103141Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv TZID:Europe/London LOCATION:Manchester\, United Kingdom DESCRIPTION:Convenors: Kristin Kä\;uper\, Isobel Logan\, Charlotte Curran (University of Leeds)
Contact: \;i.j.logan@leeds.ac.uk
This workshop will explore the relationship between intimacy and justice. We will ask: When and how should considerations of justice extend into our intimate lives and influence our actions? How are intimate relationships shaped by\, reproduce\, and resistant to broader structures of injustice and oppression? Should we worry about the distribution of opportunities for intimacy? How do we balance the responsibilities of the individual\, communities\, and the state in promoting just forms of relating?
We hope to better understand the ways in which hegemonic norms\, institutions\, and intersecting forms of oppression structure intimate life\, governing who is able to form certain relationships\, which relationships are socially valued\, and how power operates within them. We seek to explore the potential of intimate practices and communities of care as sites of resistance\, solidarity\, and social transformation.
We are particularly interested in \;exploring \;non-normative ways of relating (e.g. asexuality/aromanticism\, polyamory\, relationship anarchy) and matters of intersecting identities that are underrepresented in philosophy (e.g. sexuality\, disability\, race\, age\, socio-economic status).
By intimacy\, we mean forms of closeness and connection upon which special relationships are based. This encompasses a wide range of relationships\, including but not limited to sexual\, romantic\, platonic\, collegial\, familial\, and parental relationships\, whether in-person or technologically mediated.
Registration opens in April
\nFurther details about the MANCEPT workshops can be found here: https://research.manchester.ac.uk/en/activities/mancept-workshops-2026/ \;
ORGANIZER;CN=Isobel Logan;CN="Kristin Käuper";CN=Charlotte Curran: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260824T102603Z DTSTART;TZID=Europe/London:20260902T090000 DTEND;TZID=Europe/London:20260904T170000 SUMMARY:MANCEPT Workshop on Republican Political Economy UID:20260824T103142Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv TZID:Europe/London LOCATION:Manchester\, United Kingdom DESCRIPTION:Since the publication of Quentin Skinner (1997) and Philip Pettit&rsquo\;s (1999) groundbreaking analyses of the republican tradition and the notion of freedom as non-domination associated with it\, political theorists and philosophers have applied the &ldquo\;neo-republican&rdquo\; lens to a wide variety of political issues. One domain where the implications of neo-republicanism are particularly contested is political economy. While some neo-republicans posit that republicans should simply want a familiar type of competitive market economy supplemented by a universal basic income (Pettit 2006\, Lovett 2009)\, many others have argued that the implications of republican values may well be more radical. To truly realize freedom as non-domination\, they have argued\, we may need a property-owning democracy (Thomas 2017)\, an economy of worker cooperatives (Gourevitch 2014)\, or even some form of socialism (O&rsquo\;Shea 2020\, Muldoon 2022). In addition to these big-picture questions about economic systems\, however\, neo-republican theory has much to offer for the normative analysis of more particular economic phenomena\, such as work\, debt\, housing\, financialization\, trade\, and many others.
This panel will serve as a venue for republican theorists to further interrogate the implications of republican values for normative political economy. We invite proposals that address\, but are not limited to\, the following questions:
If you are interested in participating\, please send a 500-word abstract to mjaarte@stanford.edu by May 10th. \;
\n
The MANCEPT Workshops is an annual conference in political theory\, organised under the auspices of the Manchester Centre for Political Theory. The conference offers academics an opportunity to come together in a series of workshops to develop specialised work and engage in lively philosophical discussion. Attracting scholars throughout the world\, the conference is now established as a leading international forum dedicated to the development of research in all subfields of political theory. You can find more information here: \;https://research.manchester.ac.uk/en/activities/mancept-workshops-2026/
As Israel continues its genocide in Gaza and genocidal violence continues to be waged against the Rohingya in Myanmar\, Uyghurs in China\, the people of Sudan\, Ukraine\, Yemen and other places\, this calls for the re-examination of the basic contours of democratic theory. What are the implications for our thinking about democracy and democratic ideals when a genocide is perpetrated\, in the case of Israel\, by a regime that understands itself and is understood by many to be a democracy? What does it mean when genocidal violence is supported and facilitated in one way or another by democracies? When some genocides are sidelined\, minimized\, or denied by democratic publics or even by left movements that appeal to democratic ideals? How should this affect our analyses of democracy\, of its central commitments and tensions\, its values and authority\, its current crises and its futures? The goal of the workshop is to bring political philosophy and democratic theory into conversation with insights from genocide studies and other relevant fields.
\nGenocide has received relatively little attention from contemporary political philosophers (notable exceptions include contributions from Anne O&rsquo\;Byrne\, Mathias Thaler\, Larry May\, Claudia Card). Few contributions consider it from the perspective of democratic theory. The logic and practice of genocide is usually seen to be the antithesis of a presumed universalistic and egalitarian ethos of liberal democracy. Helpful starting points for addressing this theoretical disconnect include Mahmood Mamdani&rsquo\;s (2020) genealogy of political modernity. The political anthropologist argues that nation-states (first as settler democracies) are created from an ethnonationalist logic for which ethnic cleansing and genocide are\, if not inevitable\, always an option. This logic has led to ongoing cycles of political violence as nation-building necessarily creates permanent minorities. Genocide scholar Dirk Moses (2021) has argued that a liberal notion of permanent security\, which envisions the world to be secured from &ldquo\;enemies of humanity&rdquo\; in the name peace and self-determination\, has been used to justify civilian destruction and mass displacements. Malcom Bull (2006) has polemically argued that liberal just war theory&rsquo\;s consideration of &ldquo\;supreme emergencies&rdquo\; and humanitarian interventions in &ldquo\;outlaw states&rdquo\; have allowed for the liberal justification of mass violence against civilian populations. Sociologist Michael Mann (2004) has suggested that murderous ethnic cleanings are the &ldquo\;dark side of democracy\,&rdquo\; where the democratic ideal of rule by the people entwines the demos with the dominant ethnos. Philosopher Anne O&rsquo\;Byrne (2023) has emphasized the intricate tension between demos and genos\, the &ldquo\;empty form of democratic citizenship&rdquo\; and the need for a people&rsquo\;s reproduction over time and the creation of boundaries of belonging (which are attacked by genocidal violence). \;
\nFellow philosopher Melanie Altanian (2024) has observed that long-term genocide denialism serves to &ldquo\;consolidate relations of domination through epistemic means&rdquo\;\, with serious implications for the presumably egalitarian ethos of democracies. Indeed\, theorist of psychoanalysis Sarah El Bulbeisi (2026) argues that the suppression of the Palestinian experience of violence serves a social function\, especially in post-Holocaust Germany\, where it enables the construction of &ldquo\;a national narrative of atonement and moral righteousness&rdquo\; despite the country&rsquo\;s historical and continuous entanglements in racializing and colonial violence. Meanwhile\, these and other legacies of erasure and genocide denial have also significantly shaped scholarly debates. In response\, environmental humanities scholar and theorist of ecocide Darya Tsymbalyuk (2022) has highlighted that academia ought to re-center embodied and uncomfortable knowledges\, as its ongoing normalized detachment from the &ldquo\;wreck of reality&rdquo\; and lived experience reinforces hierarchies of knowledge&mdash\;and thereby arguably undermines the egalitarian character of democratic deliberation. Concerningly\, decolonial scholar Madina Tlostanova (2025) has observed that too often\, these hierarchies of knowledge reinforce the hierarchies of suffering\, fueling a binary either-or logic dividing the world into us and them\, which effectively enables various forms of exceptionalism that fuel genocides\, and in turn\, fail to uphold humanity and protection of life for all. \;
\nAgainst the backdrop of these persistent issues\, workshop contributions will confront genocidal aspects and tendencies of (or at least seeds in) central concepts of democratic theory and political philosophy\, such as peoplehood\, popular sovereignty\, majority rule\, national self-determination\, citizenship\, security\, and self-defense. How do seemingly emancipatory democratic ideals and rhetorics become intertwined with the large‑scale destruction of civilian life and social worlds? What does it mean when democratic publics authorize\, support\, tolerate\, or deny such genocidal violence? What are blind spots of global left\, decolonial and anticapitalist movements in recognizing and supporting victims of genocidal violence? How do colonial and imperial legacies shape who is removable\, killable\, and grievable? How does the so-called boundary problem of democratic theory relate to genocidal forms of boundary-drawing? How do anti-imperialist national movements avoid the pitfalls of postcolonial nationalism\, and simultaneously\, how can we better distinguish between the forms of ethnonationalism that drive genocides and the political forms of nationalism that resist the genocidal erasure and annihilation of a people? How do we imagine genuinely non-genocidal forms of political life (building on\, for example\, Wendy Brown&rsquo\;s notion of &ldquo\;reparative democracy&rdquo\; or Mamdani&rsquo\;s project of &ldquo\;decolonizing political community&rdquo\;)? And which approaches to knowledge making and political deliberation can best nurture such communities and support livable and equitable conditions across the world?
\nThe discussions in the workshop are meant to be exploratory and generative. The workshop is open to contributions from various disciplines and philosophical traditions\, and welcomes systematic and historical contributions and discussions of particular case studies\, specific theoretical approaches\, or individual thinkers. \;
\nPlease send abstracts of 300-500 words to \;gdt.mancept2026@protonmail.com. The deadline is May 1\, 2026. We will encourage participants to share a draft of their thoughts in some form (short paper\, handout\, etc.) by Aug. 1\, if feasible. \;
\nThe workshop will be held in person on Sept. 2-4\, 2026 as part of the annual MANCEPT Workshops. Please visit the \;conference website \;for information about costs and registration. MANCEPT provides a limited number of bursaries to participants on the basis of need. \;
\nIf you have any questions\, please feel free to contact us directly (torsten.menge@northwestern.edu).
ORGANIZER;CN=Torsten Menge;CN=Tereza Hendl: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260824T102603Z DTSTART;TZID=Europe/London:20260902T090000 DTEND;TZID=Europe/London:20260904T170000 SUMMARY:MANCEPT Workshop on Ethics of Academia UID:20260824T103144Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv TZID:Europe/London LOCATION:University of Manchester\, Manchester\, United Kingdom DESCRIPTION:We are inviting submissions for this workshop to be held as part of this year&rsquo\;s MANCEPT workshops. \;The Workshops will take place at the University of Manchester\, from 2nd to 4th September 2026.
\nRecent resurgence of interest in the ethics of academia has sparked debates about the ideals and ongoing practices within academic institutions. These debates often highlight the tension between the aspirational goals of academia &ndash\; such as promoting systemic equity\, inclusion\, and access &ndash\; and the constraints imposed by socio-political realities\, including discrimination\, bias and lack of diversity\, institutional backlash against specific disciplines\, and budgetary and financial pressures. Our panel contributes to these debates by focusing on challenges that academics face specifically in their role as academics. \;These include\, but are not limited to\, the following areas:
\nWe are interested in these or any other topic related to the ethics of academia. By engaging with these issues\, the panel aims to deepen ongoing discussions about what academia is\, what it ought to be\, and how we might reimagine academic life in more just and sustainable ways.
Submissions should \;be suitable for 30 minutes of presentation + 30 minutes of Q&\;A.
Please submit your anonymized abstract (300-500 words) by \;20th April 2026 \;using \;this form: \;https://forms.gle/UVP6ctu9uAVmko7W6
Participants must pay fees for registration and dinner\; further information about costs will be provided soon.
For any questions\, please contact Kritika Maheshwari (k.maheshwari@tudelft.nl)
MANCEPT Workshop - Epistemic Injustice and Backlash: Call for Abstracts \; Recent years have been characterized by significant backlash to progressive social movements and social changes such as the #MeToo movement\, the Black Lives Matter movement\, and the increased visibility of trans people in public life. Dimensions to this backlash include the electoral &ndash\; i.e.\, the rise of far-right political parties\; the legal &ndash\; legislation\, executive orders and judicial decisions e.g. overturning rights to abortion and gender-affirming healthcare\, banning affirmative action and DEI initiatives\, and excluding trans people from participation in sport\; and the necropolitical &ndash\; e.g. the misogynistic murder of René\;e Good and the rising tide of anti-trans violence. A further important dimension to this backlash is the epistemic &ndash\; e.g. the widespread repudiation of the testimonies of Christine Blasey Ford and Amber Heard\, the ridiculing of slogans such as &lsquo\;defund the police&rsquo\;\, and the growing dissemination of myths and disinformation concerning trans people. This dimension to the backlash has recently begun to receive philosophical attention\, with aspects of it being theorized variously as 'hermeneutical backlash' (George &\; Goguen 2021)\, 'hermeneutical sabotage' (Edgoose 2024)\, and 'hermeneutical disarmament' (Morgan 2025) &ndash\; all phenomena thought either to constitute or to result in epistemic injustices. It has also been argued that previously proposed strategies for preventing epistemic injustices are frequently ineffective when confronted by backlash\, prompting a search for other strategies which might be pursued more effectively towards this end (Clanchy forthcoming). Much work on epistemic injustice and backlash remains to be done\, however &ndash\; especially in light of the epistemic injustice literature&rsquo\;s &lsquo\;methodological commitment to the primacy of the nonideal&rsquo\; (Medina 2013: 11). The aim of this workshop is to provide a space for the development of such work.
We invite submissions of abstracts of up to 500 words to a MANCEPT workshop on this topic. Abstracts should be submitted by \;May 1st \;and should be sent to \;han.edgoose@glasgow.ac.uk
Questions that papers may address include\, but are not limited to:
&bull\;How is the epistemic dimension related to other dimensions of backlash?
&bull\;To what kinds of epistemic injustice does backlash give rise? What strategies can be most effectively pursued to prevent epistemic injustices in times of backlash? What kinds of epistemic agency can be exercised by members of targeted groups (Pohlhaus 2020)?
&bull\;Does 'epistemic injustice' (Fricker 2007) in fact provide an adequate framework for thinking about these issues? What about these issues might this framework miss or distort but the frameworks provided by e.g. 'epistemic oppression' (Dotson 2014) or 'epistemologies of ignorance' (Mills 2007) capture?
&bull\;How should previous work on epistemic injustice and e.g. the #MeToo movement (e.g. Jackson 2018) or the Black Lives Matter movement (e.g. Anderson 2017) be developed or rethought in light of the current backlash?
&bull\;What practical lessons can be drawn for the present moment from a study of the epistemic dimension of previous backlashes (e.g. Faludi 1991)?
&bull\;Who bears responsibility\, in both backward- and forward-looking senses (Young 2011)\, for the epistemic dimension of backlash?
&bull\;How can thinking about epistemic injustice and backlash inform methodological debates concerning the relative merits of ideal and nonideal theory? \; The panel will take place in-person at the University of Manchester\, between September 2nd \;and September 4th \;2026. Further details about the MANCEPT workshops can be
found here: \;MANCEPT Workshops 2026 - Research Explorer The University of Manchester \; Han Edgoose and Nick Clanchy (organisers) \;
Liberal and democratic institutions are facing unprecedented challenges. The recent rise of radical right‑wing populist movements and their transnational networks and the access to government in several European countries of radical-right populist parties is testified by restrictive norms on migration\, equality rights\, and welfare.
Scholarly attention has focused on far-right stances concerning anti-migration and EU scepticism. The panel aims to explore and deepen the intersecting role that reproductive rights\, environmental and wider health policies play in shaping the political offer of the European and American far right.
Furthermore\, building on existing studies\, this panel examines the existence of common underlying ideologies of conservative\, libertarian\, and radical right‑wing populist actors enabling them to collaborate across borders to reshape policy agendas at national and EU‑level. It also investigates the transnational role of conservative think tanks in the broader dynamic of far-right discourses and their interplay in domestic policy outcomes.
We invite paper proposals on all aspects of rethinking the relationship between conservative and reactionary thinking\, politics and discursive struggles\, the development of social conservative policies that curb gender equality\, reproductive rights\, universal welfare model\, and environmental justice. Possible topics may be:
-Historical Reconstruction and Philosophical Analysis of Reactionary and Conservative Thoughts on Healthy Society\, Traditional Family\, Health and Social Welfare\, Environmentalism\;
-Discursive Strategies and Ideological Reframing: How do conservative and populist actors appropriate progressive language (e.g.\, &ldquo\;equal rights\,&rdquo\; &ldquo\;free speech\,&rdquo\; &ldquo\;protecting families&rdquo\;) to advance discriminatory or anti‑rights agendas? How do these movements collaborate or reinforce each other&rsquo\;s narratives and policy goals?
-Policy Content and Ideological Convergence: How do stances on public health\, sexual and reproductive rights\, climate policy\, environmental regulation\, and gender equality interlink or align across conservative and libertarian actors? Is there a common ideology or political agenda that unites various far-right parties in Europe and the United States?
-Can we identify a coherent European radical right agenda\, or do national contexts produce divergent models?
-Think tanks\, metapolitics\, and hegemony in the public discursive sphere\;
-Public Health\, Pandemic Measures\, and Antivax Movements\;
-Reproductive health policy\; broader ideological alignments linking opposition to reproductive rights with other policy domains which impact health and social policies.
This panel aims to foster interdisciplinary dialogue across political science\, global health\, gender studies\, environmental policy\, and critical theory. We welcome theoretical and empirical contributions. We invite scholars at all career stages\, especially young scholars\, to submit abstracts that engage with these themes.
To submit a paper\, please send an anonymized abstract of no more than 500 words\, suitable for a 30 minute presentation (followed by 30 minutes of Q&\;A)\, to Corrado Piroddi (corrado.piroddi@tuni.fi) or Valentine Berthet (valentine.berthet@tuni.fi)\, by Monday 18 May.
Successful applicants will be notified shortly afterwards.
Among Kant&rsquo\;s most enduring contributions to modern moral and political philosophy is the idea that there is a moral duty of respect for persons\, and that persons are owed respect simply in virtue of being persons. This Kantian insight reshaped subsequent debates by suggesting that the fundamental moral relation among citizens is not primarily one of benevolence\, utility\, or shared ends\, but of reciprocal recognition of equal status.
\nIn contemporary political theory\, respect for persons has become a central idiom for expressing ideals of legitimacy\, civic equality\, and the just state. Rawls describes a just society as &ldquo\;a social cooperation on a footing of mutual respect between citizens regarded as free and equal&rdquo\; (Justice as Fairness: A Restatement\, p. 28). Dworkin maintains that &ldquo\;individuals have a right to equal concern and respect in the design and administration of the political institutions that govern them&rdquo\; (Taking Rights Seriously\, p. 180). Nussbaum characterizes her capability approach as providing &ldquo\;the philosophical underpinning for an account of basic constitutional principles that should be respected and implemented by the governments of all nations\, as a bare minimum of what respect for human dignity requires&rdquo\; (Women and Human Development\, p. 5).
Despite its influence\, the idea that persons are owed respect (and that there is a corresponding duty of respect for persons) raises persistent puzzles and theoretical concerns. What kind of thing is respect: an attitude\, a pattern of conduct\, or a relation? How\, if at all\, can the duty of respect be justified? And does the language of respect for persons illuminate debates about justice\, or does it risk obscuring them?
The proposed MANCEPT panel will bring together scholars working on these and related issues. Contributions from a range of philosophical perspectives are welcome\, including historically informed work.
Possible topics include:
&bull\; The relation between respect and other central concepts in political philosophy\, such as justice\, equality\, freedom\, welfare\, and rights.
&bull\; Different kinds of respect at work in political philosophy\, including recognition versus appraisal respect (Darwall)\, opacity respect (Carter)\, care-respect (Dillon)\, and others.
&bull\; Applications of respect for persons to specific debates in political philosophy\, for example\, debates about wrongful discrimination\, state neutrality\, and distributive justice.
&bull\; Respect&rsquo\;s relation to cognate notions such as dignity\, moral status\, and inviolability.
&bull\; Criticisms of respect for persons\, including doubts about its usefulness in political theory and doubts about its role as a foundational political value.
&bull\; Feminist perspectives on respect.
&bull\; Respect for persons and justice toward nonhuman entities\, such as nonhuman animals and artificial intelligence.
Who "knows" what Gender is? Arguments and Debates at the Intersection between Epistemic Injustice and Gender Identity
\nOrganisers: Miriam Ronzoni (University of Manchester)\; Esa Dí\;az Leó\;n \;(University of Barcelona).
\nApplication form:
\n\nIn \;recent years\, the "Gender Wars" have dominated public debates in several Western countries. Whilst in the US the debate is largely one between progressives and conservatives\, the UK debate\, and many other European debates\, are often framed as being internal to feminism and what a feminist public policy should look like. Gender critical feminists argue that gender is an oppressive social construct\; thus\, the feminist thing to do with it is simply to destroy it (while failing to recognize trans identities). Trans-inclusive scholars contend that both gender and gender identity cannot be erased without committing very serious harms to some of the already most marginalised people. Predictably\, very different public policy agendas follow.
\nAt closer look\, however\, trans-inclusive scholars and activists agree that gender is largely a social construct. The idea that trans activists and scholars consider gender identity (whether cis or trans) as immutable and innate is largely a myth. The trans-inclusive claim is\, however\, that something can be a social construct yet be very real and serve important social purposes within a certain social context &ndash\; such that destroying the concept *whilst maintain the broader social context* would produce significant harms. Most trans-inclusive actors also agree that gender has many oppressive elements &ndash\; yet contend that\, all things considered\, trans-inclusion is the most promising way to deconstruct those elements. Gender critical feminists usually counter-argue that this stand is simply confused: if gender and gender identity are not something innate but social constructs\, then what are they if not just the oppressive creation of the patriarchy? What else can they be? Thus\, according to gender critical feminism\, either gender identity is conceived as something immutable and innate &ndash\; and that is an implausible claim\, or it is part of an oppressive ideology which should be dismantled. Everything else is mysterious.
\nThis workshop aims to bring together this debate with developments in feminist epistemology. Recently\, much has been written about how the marginalised can be wronged not just in material terms\, but also in their &ldquo\;capacity as knowers&rdquo\; (Fricker 2007). This can happen because their very plausible accounts of their lived experiences are discredited\; because mainstream language and knowledge lack the terms and concepts for their experiences\; and because\, as a result\, marginalised people have struggled to make sense of their own experiences &ndash\; both to themselves and to others. All of this is compatible with marginalised people being\, in spite of all\, very competent or even uniquely insightful knowers in certain domains (Medina 2013).
\nThe workshop asks whether this can be the case for the concepts of gender and gender identity. Could it be that\, when the opponent says that trans-inclusive accounts of gender identity are &ldquo\;confused\,&rdquo\; &ldquo\;mysterious\,&rdquo\; or &ldquo\;don&rsquo\;t make sense\,&rdquo\; epistemic marginalisation is playing a role? It would not\, after all\, be the first time. A standpoint of uncertainty and puzzlement is not necessarily one of ignorance: it can indeed be the starting point of productive epistemic innovations. Indeed\, paradigmatic cases of hermeneutical injustice confirm that: the working women who struggled to make sense of their experience of unwelcome sexual flirtation in the workplace are the very same women who went on and developed a new concept for it &ndash\; workplace sexual harassment.
\nThe aim is to explore whether this can apply to trans-inclusive conceptual innovations about gender and gender identity and\, if so\, how barriers of intelligibility can be overcome. Conceptions of gender identity are undergoing revisions in feminist philosophy (e.g.\, Barnes 2022\, Cosker-Rowland 2023\, Cull 2024\, Hernandez &\; Bell 2025\, Jenkins 2023). Our aim is to further explore the connections between debates about conceptual innovations on gender and gender identity\, on the one hand\, and questions about epistemic injustice\, epistemic marginalization and conceptual interventions\, on the other hand.
\nIf you are unsure about whether your proposal might fit\, please feel free to reach out to the organisers before submitting.
\nTo apply\, please fill in and submit the application form below by 30th April \;(EXTENDED UNTIL 7 MAY):
\n\nReferences
\nBarnes\, Elizabeth (2022). Gender without Gender Identity: The Case of Cognitive Disability. Mind 131 (523):836-862.
\nBriggs\, R &\; B. R. George (2023). What Even Is Gender? Routledge.
\nCosker-Rowland\, Rach (2023). Recent Work on Gender Identity and Gender. Analysis 83 (4):801-820.
\nCull\, Matthew J. (2024). What Gender Should Be. London: Bloomsbury Academic.
\nFricker\, Miranda (2007). Epistemic injustice: power and the ethics of knowing. New York: Oxford University Press.
\nHernandez\, E. M. &\; Bell\, Rowan (2025). Much Ado About Nothing: Unmotivating "Gender Identity". Ergo: An Open Access Journal of Philosophy 12 (50):1313-1340.
\nJenkins\, Katharine (2023). Ontology and Oppression: Race\, Gender\, and Social Reality. New York: OUP.
\nMedina\, José\; (2013). The Epistemology of Resistance: Gender and Racial Oppression\, Epistemic Injustice\, and the Social Imagination. New York: Oxford University Press.
ORGANIZER;CN=Esa Diaz-Leon;CN=Miriam Ronzoni: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260824T102603Z DTSTART;TZID=Europe/London:20260902T090000 DTEND;TZID=Europe/London:20260904T170000 SUMMARY:MANCEPT 2026: New Directions for Cosmopolitanism and Global Democracy UID:20260824T103149Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv TZID:Europe/London LOCATION:Manchester\, United Kingdom DESCRIPTION:The political optimism of the post-Cold War period was accompanied by sustained scholarly attention to questions of global justice and democratic global governance (Caney\, 2005\; Held\, 1995\; Archibugi\, 2008). Yet the past decade and a half has seen a 'globalisation backlash' that has called into question the feasibility and\, for some\, the desirability of cosmopolitan aspirations\, and of the strong global institutions sometimes associated with them (Walter\, 2021). Alongside these political developments\, growing scholarly interest in the subaltern has prompted accusations that cosmopolitan and global democratic thought\, particularly where it emerges from the liberal tradition\, is guilty of a 'false universalism' that masks parochial moral views (Chakrabarty\, 2000).
\nThese developments raise numerous questions for cosmopolitanism and global democracy alike\, which share a common concern with extending moral and political principles beyond the state\, and face parallel challenges regarding feasibility\, legitimacy\, and the accommodation of diversity. Is democratic global governance compatible with cultural and national diversity? Is it possible to construct a truly inclusive cosmopolitan theory\, or is the tradition irredeemably particular? What institutional forms might a legitimate global order take? And what methodological approaches are best suited to theorising such questions?
\nRecent scholarship has sought to address these challenges from a variety of angles. Some scholars have engaged with non-Western philosophical traditions\, or the methods of comparative political theory\, to diffuse charges of Western-centrism (Graness\, 2018\; Xu\, 2018\; Shapcott\, 2020). Others have turned to 'grounded normative theory'\, using empirical research into lived experience to inform normative theory (Cabrera\, 2020). Scholars have also examined the relationship between cosmopolitan commitments and pluralist visions of global political order (Ulaş\, 2025). A further strand of literature has brought insights from empirical political science into conversation with normative political theory\, testing assumptions about the feasibility of global democratic institutions (Koenig-Archibugi\, 2024\; Agné\;\, 2022). Meanwhile\, scholars continue to debate the relative merits of polycentric approaches to global governance against proposals for more centralised supranational authority (Smith\, 2018\; Scholte\, 2014).
\nThis panel invites papers that engage with these debates. It welcomes contributions focused on cosmopolitanism\, on global democracy\, or on both\, including (but not limited to) their relationship to questions of diversity. It aims to bring together scholars working across different theoretical traditions and methodological approaches to reflect on substantive questions of global political order\, and the methods by which such questions are best addressed.
\nPapers are welcome on topics including\, but not limited to:
\nThe workshop will take place as part of the MANCEPT Workshops in Political Theory at the University of Manchester (September 2-4\, 2026). Bursaries are available to help cover the conference registration fee\, and participants are encouraged to apply if needed.
\n\nTo submit a paper\, please send an anonymised abstract of no more than \;500 words\, suitable for a 30 minute presentation (followed by 30 minutes of Q&\;A)\, to Maximillian Afnan at \;m.a.afnan@lse.ac.uk\, by \;Monday 11 May. Successful applicants will be notified shortly afterwards. \;
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260824T102603Z DTSTART;TZID=Europe/London:20260902T090000 DTEND;TZID=Europe/London:20260904T170000 SUMMARY:Techno-(E)utopias of Abundance\, Sustainability and Sufficiency - MANCEPT 2026 conference panel UID:20260824T103150Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv TZID:Europe/London LOCATION:University of Manchester\, Manchester\, United Kingdom DESCRIPTION:CALL FOR ABSTRACTs
\nTechno-(E)utopias of Abundance\, Sustainability and Sufficiency
\nMANCEPT Workshops 2026 \; | \; University of Manchester \; | \; 2&ndash\;4 September 2026
\nManchester Centre for Political Theory
\nAbout the Panel
\nThis interdisciplinary conference panel aims to re-examine the political philosophy concept of utopia through the competing yet intertwined and probably complementary focal lenses of abundance and sufficiency\, under conditions of increasing technological acceleration and deepening ecological constraints. Political and technological utopias have often relied on assumptions of material or productive abundance. Today\, however\, such assumptions collide with the realities of planetary boundaries\, sharp increasing energy demands\, critical element dependency\, and fragile socio-technological systems.
\nThe purpose of this interdisciplinary panel is to create a focused forum in which political theorist\; ethicists\; philosophers\; technology\, sustainability as well as Sci-Fi and Cli-Fi researchers critically interrogate whether emerging technological developments &mdash\; such as artificial intelligence (AI\, ASI AGI)\, quantum computation\, blockchain infrastructures\, and digital finance &mdash\; revive\, reconfigure\, or undermine particular eutopian ideals\, and whether sufficiency-based eutopias could also contribute viable alternative normative horizons.
\nA central guiding question is which aspects of emerging technological systems plausibly support (e)utopias of abundance\, and which rather intensify the case for socio-political imaginaries grounded in sufficiency\, sustainability\, and ecological interrelatedness. There could be a risk that certain contemporary &ldquo\;techno-utopian&rdquo\; narratives &mdash\; especially those associated with AGI\, ASI\, singularity\, and centralized or decentralized digital infrastructures &mdash\; mask potential\, yet underappreciated\, forms of &ldquo\;scarcity&rdquo\;\, digital dependency\, and asymmetrical power concentration\, particularly in relation to progressive energy consumption\, data center expansion\, and the extraction\, utilization and recycling of critical elements.
\nThe panel adopts an explicitly pluralistic methodological inter- and transdisciplinary approach. Contributions are expected to engage in political theory\; ethics\; philosophy\; technology\, sustainability as well as Sci-Fi and Cli-Fi research while remaining empirically literate about both emerging technological systems and eco-environmental constraints.
\nSubmission Guidelines
\nAbstract length: 300 words
\nFormat: Abstracts must be anonymised. Please include your name\, affiliation\, and contact details in the body of the submission email.
\nSubmission email: techno.utopias.mancept26.uom@gmail.com
\nSubmission deadline: 17 July 2026
\nNotification of acceptance: 19 July 2026
\nConference Information
\nDate: 2&ndash\;4 September 2026
\nFormat: In-person only (no hybrid or online component)
\nLocation: University of Manchester\, Manchester\, United Kingdom
\nConference website: https://research.manchester.ac.uk/en/activities/mancept-workshops-2026/
\nRegistration &\; costs: Please visit the conference website for information on registration fees and bursary applications.
\nPanel Convenor
\n&bull\; \; \; \; \; \; \; \; Roman Meinhold &mdash\; Mahidol University\, International College\, Thailand
\nPanel Co-Convenors
\n&bull\; \; \; \; \; \; \; \; Peter Adjei-Bamfo &mdash\; Charles Sturt University\, Australia
\n&bull\; \; \; \; \; \; \; \; Michael Clark &mdash\; Vin University\, Vietnam
\n&bull\; \; \; \; \; \; \; \; Alain Neher &mdash\; Charles Sturt University\, Australia
\n&bull\; \; \; \; \; \; \; \; Nynke van Uffelen &mdash\; TU Delft\, Netherlands
\n&bull\; \; \; \; \; \; \; \; Christoph Wagner &mdash\; University of Hohenheim\, Germany
\nThe MANCEPT Workshops are organised under the auspices of the Manchester Centre for Political Theory and represent a leading international forum for political theory research.
ORGANIZER;CN=Roman Meinhold: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260824T102603Z DTSTART;TZID=Europe/London:20260902T090000 DTEND;TZID=Europe/London:20260904T170000 SUMMARY:MANCEPT Workshop - Speciesism\, Power and Human Prejudice UID:20260824T103151Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv TZID:Europe/London LOCATION:Manchester Center for Political Theory\, University of Manchester\, Oxford Road\, United Kingdom DESCRIPTION:Speciesism has become a central concept in moral\, social and political scholarship and movements concerning animals. Broadly understood\, speciesism refers to discrimination based on species-membership and is often compared to racism and sexism. Nonetheless\, unlike racism and sexism\, speciesism is still generally regarded as an acceptable bias by the public and\, also amongst philosophers\, opinions diverge.
\nNowadays\, most philosophers reject forms of speciesism which rely merely on membership in the human species. However\, anthropocentric approaches which are justified in more indirect terms are widespread. Indeed\, these have received renewed defences recently &ndash\; including accounts which rely on rationality or social categories\, among others.
\nThis raises pressing metaphysical\, normative and epistemic concerns about what it means to be a human\, whether anthropocentric approaches to moral and political theory can be successfully defended\, and a wider question about why philosophers might be compelled to defend them at all. At the same time\, there are a variety of related concerns that are more overtly political in character\, which theorists of race and gender attend to\, but which are under-addressed in the literature on animals. These include issues regarding systems of power\, structural injustice\, social hierarchy\, domination and oppression.
\nThis panel is therefore broadly concerned with the following question: if speciesism is similar to racism and sexism\, what lies behind the former&rsquo\;s largely unchecked dominance in our thinking\, conduct and social structures? And how might we better understand its continued socio-political power\, within and beyond analytic political and moral philosophy? The panel will consider a range of related sub-questions including\, but not limited to\, the following:
\nConfirmed speakers: Hannah Battersby (KU Leuven)\, Catia Faria (Complutense University of Madrid)\, Franç\;ois Jacquet (Université\; de Strasbourg)\, Matthew Wray Perry (University of Sheffield) and Valé\;rie G. Topf (The Hebrew University of Jerusalem).
\nFor remaining speaker slots\, we invite submissions of abstracts of 250&ndash\;300 words from scholars within philosophy\, political science\, law\, animal studies\, and related disciplines. Abstracts should be suitable for a presentation of roughly 20-30 minutes. Please email your anonymised abstract to valerie.topf@unipv.it by 11th May 2026. Responses to submitted abstracts will be provided by 22nd May 2026.
\nPlease note that registration\, travel and accommodation fees must be covered by speakers themselves. Information on current registration fees &ndash\; and bursaries for accepted abstracts &ndash\; will be available on the MANCEPT website. This year&rsquo\;s edition of the workshops will take place in-person only.
ORGANIZER;CN=Hannah Battersby;CN=Matthew W. Perry;CN="Valérie G. Topf": METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260824T102603Z DTSTART;TZID=Europe/London:20260902T113000 DTEND;TZID=Europe/London:20260904T170000 SUMMARY:Tolerance and Education: Concepts\, Justifications\, and Limits (MANCEPT Panel 2026) UID:20260824T103152Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv TZID:Europe/London LOCATION:University of Manchester\, Manchester\, United Kingdom DESCRIPTION:Tolerance and Education: Concepts\, Justifications\, and Limits
\n\;
\nPanel at the 2026 MANCEPT Workshops in Political Theory\, 2-4 September 2026
\n\n&ldquo\;Toleration&rdquo\; has long been a central concept in political philosophy\, yet its role in education remains surprisingly under-theorised. Philosophers typically analyse tolerance as forbearance: refraining from interfering with practices or ways of life one disapproves of. By contrast\, educational policy\, public debate\, and classroom practice often invoke tolerance in a thicker sense\, associating it with open-mindedness and being &ldquo\;non-judgemental&rdquo\;. This divergence raises a set of questions about what tolerance should mean in educational contexts\, and what schools can legitimately be expected to teach.
\nThis panel will explore the concept\, justification\, and practical implications of tolerance in education. It will bring together work in political philosophy and philosophy of education to examine how tolerance should be understood when the subjects are children and young people rather than adults\, and when the setting is the classroom rather than the public square.
\nOne set of questions concerns conceptual analysis. In the educational context\, is tolerance best understood as non-interference\, as non-disapproval\, as open-mindedness\, or as something else entirely? Are these rival concepts in tension\, or can they play complementary roles at different stages of education or in relation to different kinds of disagreement? Should tolerance be understood as a civic virtue\, a moral attitude\, an epistemic virtue\, or a cluster of beliefs and practices? And how does tolerance differ from neighbouring ideals such as respect\, recognition\, and inclusion?
\nA second set of questions concerns \;legitimacy and justification. Liberal political theory has traditionally been wary of state efforts to shape citizens&rsquo\; beliefs or attitudes. Yet schools routinely aim to influence how students think and feel about others\, and educational policy often treats certain attitudes &ndash\; racism and sexism\, for example &ndash\; as objectionable in themselves. When\, if ever\, is it legitimate for the state\, acting through its educational institutions\, to promote or discourage particular attitudes? And does the justification for tolerance in education rest on harm prevention\, autonomy\, or something else?
\nThird\, there are questions relating to \;feasibility and efficacy. Can tolerance be taught\, and if so\, what does successful teaching look like? How should philosophical accounts of tolerance respond to recent challenges questioning whether tolerant attitudes can be taught?
\n\nPresentations are likely to take the form of 30 mins presentation followed by 25 mins Q&\;A. The Q&\;A will be friendly and exploratory\, and there is no need for your paper to be near final form &ndash\; it can be a work-in-progress. Participants will be encouraged to submit and read papers in advance\, but this will not be a requirement.
\n\nLike all other MANCEPT workshops this year\, this event will take place in-person only.
\nFor information about the conference\, see the conference website: https://sites.manchester.ac.uk/mancept/mancept-workshops/
\nPlease note that registration\, travel and accommodation fees must be covered by speakers themselves. Information on current registration fees will be available on the MANCEPT website. Bursaries are available to help cover the conference registration fee\, and participants are encouraged to apply for these if needed (deadline 10th June).
\n\nSubmission Guidelines:
\n\;
\nPlease also feel free to reach out to Christina Easton\, the workshop convener\, with any questions.
ORGANIZER;CN=Christina Elizabeth Easton: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260824T102603Z DTSTART;TZID=Europe/London:20260902T113000 DTEND;TZID=Europe/London:20260904T170000 SUMMARY:MANCEPT 2026: Political Ordinary Language UID:20260824T103153Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv TZID:Europe/London LOCATION:Manchester\, United Kingdom DESCRIPTION:Political philosophy has long privileged public speech and institutional political discourse as central sites of analysis. Increasingly\, however\, attention has shifted toward the normative dimensions of ordinary language use and the dynamics of linguistic change in non-ideal social contexts.
Language is a social practice through which shared forms of understanding\, coordination\, and mutual orientation are sustained over time. Shifts in linguistic conventions can reshape how individuals relate to one another\, influence how social differences are marked or obscured\, and affect patterns of inclusion within pluralistic and diverse societies. The ways in which linguistic expressions are used\, repeated\, and taken up also structure expectations about what can be said and contribute to the reinforcement or attenuation of prejudices and stereotypes. In this sense\, language plays a constitutive role in shaping the normative environment in which social and political life unfolds.
This constitutive role gives rise to a range of philosophical questions concerning the emergence\, stability\, and contestation of norms governing language use. It invites reflection on how such norms are maintained over time and on the extent to which participants in shared linguistic practices are answerable to one another for their contributions to evolving communicative environments.
This panel seeks to bring together normative and descriptive perspectives on how patterns of language use emerge\, stabilize\, and transform across different settings. It therefore welcomes contributions that offer conceptual\, normative\, or empirically informed philosophical analyses of language as a social practice. These include\, but are not limited to\, the following areas:
&bull\; language in social construction
&bull\; the relationship between language use and social coordination
&bull\; feminist philosophy of language
&bull\; communicative responsibilities
&bull\; normative views on stereotyping and discrimination in communication
&bull\; social/political speech and social norm change
&bull\; linguistic injustice
&bull\; the distribution and justification of normative expectations across different speakers and contexts
&bull\; methodological issues in language and analytic ideology critique
&bull\; counterspeech
This workshop will focus on questions of justice raised by efforts to litigate the climate crisis. \;
\nAs climate change progresses\, individuals and groups are increasingly turning to the courts in pursuit of climate justice. As of March 31\, 2026\, the Climate Litigation Database maintained by the Sabin Center for Climate Change Law lists over 4800 climate court cases\, nearly 70% of which were filed in the USA. Climate lawsuits have been used to pursue a variety of goals\, including injunctions on fossil fuel extraction\, stronger regulation of greenhouse gas emissions\, the implementation or funding of adaptation measures\, compensation for climate loss and damage\, and even punishment of those who contribute to severe climate-related harm. Climate litigation may also be undertaken for strategic reasons\, in an effort to promote awareness of the climate crisis\, undermine the social license of those contributing to it\, and spur more systemic change.
\nThough climate litigation is often used in an attempt to pursue goals of climate justice\, its use for this purpose raises various normative questions. These include questions about the legitimate role of the courts in climate governance\, and the potential for litigation to reproduce patterns of disadvantage due to the unequal accessibility of legal remedies. Some have also raised concerns that climate litigation could prove strategically counterproductive\, for example by spurring political backlash. \;
\nThis workshop will examine how litigation might be used as a tool in the pursuit of climate justice\, new concerns of justice that are raised by such efforts\, and how such concerns might be addressed.
\nQuestions that papers may examine include:
\nHow might litigation serve to promote or undermine climate justice?
\nWhat role should courts play in climate governance?
\nWhen should judicial interventions into climate policy be viewed as legitimate or illegitimate?
\nHow might climate litigation provide access to justice without reproducing existing inequalities?
\nWhat kinds of legal innovation or evolution might be required for the law to adequately respond to the challenge of climate change?
\nWhat are the ethical responsibilities of legal practitioners regarding climate litigation?
\nWhat is the proper role of scientists\, and scientific research\, in supporting climate litigation?
\nWhat role might philosophers and political theorists play in supporting climate litigation?
\nConfirmed speakers: Megan Blomfield\, Laura \;Garcí\;a‐Portela\, Santiago Truccone\, and Paula Nieto \;Herná\;ndez
\nCFA
\nIf you would like to present a paper at this workshop\, please send an abstract of 300-500 words to m.blomfield@sheffield.ac.uk\, by midnight UK time on Monday the 11th of May. Please include your name and any affiliation. We will endeavour to inform you whether your paper has been accepted by May 22nd.
\nPapers will be pre-circulated and everyone attending the workshop will be asked to read the whole set of papers in advance (anticipated to be approx. 6-10 papers). The deadline to submit full versions of the conference papers (maximum 8000 words) will be confirmed after acceptance\, but is likely to be around August 20th.
\nPractical information
\nPlease note that this workshop will take place on Thursday the 3rd and Friday the 4th of September. This year&rsquo\;s MANCEPT workshops are expected to take place in-person only. If this will be a barrier to your participation\, please make note of this in your submission.
\nParticipants will be required to register in full for the MANCEPT workshops (September 2nd to 4th) and will be free to attend other panels when ours is not running. This year's registration fees are £\;325 for academics (including postdocs) and £\;175 for those up to graduate level (including PhD candidates). More information about registration and how to apply for a bursary is available at:https://research.manchester.ac.uk/en/activities/mancept-workshops-2026/
\nIf you have any questions\, please don&rsquo\;t hesitate to contact us at: m.blomfield@sheffield.ac.uk
ORGANIZER;CN=Megan Blomfield;CN="Laura García-Portela";CN=Santiago Truccone: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260824T102603Z DTSTART;TZID=Europe/London:20260904T050000 DTEND;TZID=Europe/London:20260904T050000 SUMMARY:Emotion and Society Lab's Works-In-Progress Series (2026-27) UID:20260824T103155Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv TZID:Europe/London DESCRIPTION:Another year of the Emotion and Society Lab'sWorks In Progress series is around the corner. It begins on the first Tuesday of October 2026 from 11-12pm Pacific. It&rsquo\;s a virtual nine-month philosophy series with no meetings in January\, August\, and September.
\nWe have some workshop slots available and would love for you to discuss your work on emotions\, moods\, attitudes\, etc.
\nThis year we are taking both read-ahead papers AND 30 minute Works-In-Progress Talks (with powerpoint/Keynote\, etc.)
\nIf you want your work workshopped this year\, please email an abstract to emotionandsocietylab@gmail.com.
\nWrite &ldquo\;WIP Abstract&rdquo\; as the subject and indicate if it will be the Full Paper or a Presentation in the email.
\nThough we can&rsquo\;t accept every abstract\, we hope you will submit yours for consideration.
\nGraduate Students\, Post-docs\, and Faculty are welcome to submit.
\nFor the sake of building community\, those who are accepted are expected to participate in other sessions other than their own in the semester they present.
\nIf you have any questions\, please email the above address.
\nDeadline: September 4\, 2026 by 5pm Pacific.
ORGANIZER;CN=Myisha Cherry;CN=Rachel Fredericks: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260824T102603Z DTSTART;TZID=Europe/London:20260906T140000 DTEND;TZID=Europe/London:20260906T170000 SUMMARY:Aesthetic Encounters with the Uncanny: Towards a Minimal Pneumatology UID:20260824T103156Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv TZID:Europe/London DESCRIPTION:SEMINAR DESCRIPTION
\nThe Spirit\, then?
\nYes and no&mdash\;no and yes.
\nNot Spirit as substance\, nor Spirit as subject. Not even\, perhaps\, Spirit as such. Let us attend instead to what the word leaves behind in its wake: spiritus\, &ldquo\;breath.&rdquo\; A trace of air\, an opening\, a passage.
\nNothing more. Yet\, perhaps\, nothing less.
\nHence the proposal of a minimal pneumatology.
\nBut what does it mean to breathe? What does it mean to leave room&mdash\;for ourselves\, for others\, for things themselves&mdash\;to breathe? And what kind of question is this\, once it has been separated from the familiar vocabularies of self-help\, self-optimization\, or popular psychology?
\nIf a minimal pneumatology is neither a theology nor&mdash\;at least in the Hegelian sense&mdash\;a phenomenology\, it cannot simply become a psychology by default. Shall we turn\, then\, toward hermeticism? I feel here too we would be choosing perhaps the wrong door. For behind it we often find a room crowded with damasks and pleated velvets\, where Spirit\, overburdened by symbols and correspondences\, survives only as a captive creature\, adorned and enchained at once.
\nLet us begin elsewhere.
\nBreathing as a minimal gesture&mdash\;or rather as a constellation of minimal gestures: to open\, to make space\, to give time\, to set aside\, to choose\, to move beyond\, to challenge\, to hollow out\, to celebrate&hellip\; Gestures so slight that they often escape notice\, and yet it may be through them that Spirit passes.
\nA pragmatics of Spirit\, then?
\nFine. Yet I would prefer to speak of an aesthetics.
\nFor what is at stake here is\, before all else\, a restoration of perception to its primary dignity. Not perception as mastery\, nor as the reduction of things to what can be identified and possessed\, but perception as hospitality: a way of receiving what appears without exhausting it.
\nAccordingly\, throughout this session we will linger with a series of images and related materials. Together we shall attempt to discover&mdash\;with attentiveness\, patience\, sensitivity\, and generosity\, not least towards one another&mdash\;the ways in which Spirit\, rather than being summoned through prescribed practices\, and rather than becoming the object of our conceptual constructions\, quietly makes its way through the penumbra of what we see and do not see.
\nEmerging in its simplicity\, it appears uncannily before us\, reminding us that it had been there all along: near yet elusive\, intimate yet withdrawn\, concealed within what we habitually overlook or\, conversely\, feel compelled to overinterpret. It inhabits neither the obvious nor the occult\, but the interval between them&mdash\;the delicate space where attention hesitates and meaning has not yet closed upon itself.
\nThis session is therefore intended for all those drawn to the adventures of art and aesthetics across the centuries\; to philosophy and mythology\; to poetry and poetics\; to symbolism\, surrealism\, and the life of images\; and\, more generally\, to those strange and beautiful encounters in which imagination comes into contact with what is too readily called ineffable\, though it may be asking for something else entirely: not to be named\, mastered\, or decoded\, but simply sheltered in its fragility.
\nThe Spirit\, then?
\nIndeed.
\nMore than what you see. Less than you might interpret. Yet more than you could ever imagine.
\nCONTENTS
\nTIME
\nSunday\, September 6\, 2026
10:00&ndash\;13:00 Eastern US Time &bull\; 16:00&ndash\;19:00 Central European Time.
FACILITATOR
Carlos A. Segovia (PhD) is an independent British-born\, Spanish philosopher and writer\, working on contemporary philosophy at the crossroads of the philosophy of mythology and the philosophy of art\; and author of fifteen books.
\nAmong his publications\,
He has been associate professor of philosophy and religious studies at St Louis University Missouri (Madrid Campus)\, visiting professor at the University of Aarhus and the Free University of Brussels\, and guest lecturer at the European Research Council\, the Collè\;ge International de Philosophie\, the É\;cole Normale Supé\;rieure\, University College London\, Bauhaus-Universitä\;t Weimar\, the Catholic University of the Sacred Heart in Milan\, the European University at St Petersburg\, Waseda University in Tokyo\, Ryukoku University in Kyoto\, and the University of Lilongwe.
\nConvinced\, though\, that higher education within mainstream academia is undergoing a form of intellectual exhaustion&mdash\;brought about by academic standardization\, epistemological bureaucratization\, and the compartmentalization\, ideologization\, and commodification of knowledge\, alongside the cultivation of middlebrow mediocrity and the reduction of learning to a consumer experience&mdash\;he has turned to other scholarly venues in which thinking may still be pursued for what it truly is: a way of confronting the unknown&mdash\;the as-yet unthought but thinkable&mdash\;with renewed awe and in the spirit of an art rather than a science.
\nHe collaborates regularly with Incite Seminars\, where he has facilitated courses like &ldquo\;
He is currently based in Berlin with his life partner\, Sofya Shaikut\, a performance artist and butō dancer\, with whom he is also engaged in ongoing joint work.
\nINCITE SEMINARS
We are a mix of rogue scholars\, disgruntled academics\, disenchanted buddhists\, enchantment-hungry anarchists\, radical therapists\, and general weirdos looking to create autonomous and accessible forms of &ldquo\;higher education.&rdquo\;
We offer online seminars and reading groups to incite personal exploration and inspire community action. Incite Seminars offers an educational experience. We do so by gathering an engaged group of participants for a dynamic exchange of ideas\, led by skilled facilitators. All of our facilitators have a deep relationship to a subject or topic through intensive study or practice.
Incite Seminars is a 100% member-supported learning community. We depend on member contributions to continue holding space for radical study and practice groups\, putting on rigorous seminars and courses\, and providing our facilitators and organizers with fair compensation. If you are unable to pay the full amount for a session or membership at this time\, we invite you to join us at reduced or no cost with our Solidarity option.
More info &\; registration:
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260824T102603Z DTSTART;TZID=Europe/London:20260907T000000 DTEND;TZID=Europe/London:20260909T170000 SUMMARY:The Aesthetics of Games UID:20260824T103157Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv TZID:Europe/London LOCATION:Manchester\, United Kingdom DESCRIPTION:British Society of Aesthetics Conference &ndash\; The Aesthetics of Games
\n7-9 September 2026
\nUniversity of Manchester\, UK
\nOver the past two decades\, games - both digital and non-digital - have become increasingly prominent within philosophy. As well as receiving attention from aestheticians\, games have been examined in ethics\, philosophy of action\, metaphysics\, philosophy of mind\, and social philosophy\, prompting questions about: agency\; responsibility\; rule-following\; normativity\; meaning\; responsibility for in-game actions\; the organisation of rule-governed activity\; the phenomenology of skilled performance\, and the ontological status of fictional and virtual entities. At the same time\, game studies has developed a rich interdisciplinary body of research addressing narrative\, space\, identity\, labour\, and politics.
\nThis conference aims to bring other philosophical discussions about games into sustained contact with aesthetics\, to furnish a more comprehensive picture of what kinds of aesthetic categories\, evaluative standards\, and conceptual tools are needed to understand the experiences games generate. At the same time\, it seeks to explore what pressure games place on familiar distinctions within aesthetics (e.g.\, between object and experience\, form and performance\, or representation and action)\, and to clarify what is at stake in treating games as aesthetically significant.
\nSpeakers include Kumru Akdoğan (Manchester)\, Craig Bourne\, Emily Caddick Bourne (Manchester)\, Alex Fisher (Leeds)\, Luca Marchetti (Genova)\, Emily Ryall (Gloucestershire)\, Jaakko Stenros (Tampere)\, Daniel Vella (Malta).
\nWe have some spaces available for further papers. If you are interested in giving a paper\, please send an abstract of around 300-400 words to kumru.akdogan@manchester.ac.uk and emily.caddickbourne@manchester.ac.uk\, by August 13th. Speakers will have up to 40 minutes presentation time\, followed by 20 minutes for questions.
\nTopics could include\, but are not limited to:
\n- Games as objects of aesthetic evaluation\, e.g.: How do traditional concepts such as unity\, coherence\, and form apply to interactive media? How does the relation between ludic and narrative structures shape aesthetic experience? Should games be understood as artworks\, practices\, performances\, or hybrids thereof? What does this imply for aesthetic judgement?
\n- Narrative\, fiction\, and counterfactual structure\, e.g.: Do non-linear narrative forms require attention to different standards of evaluation? What is the aesthetic significance of alternative narrative paths? How do modes of play relate to the exploration of counterfactuals? How might interactive fiction rethink familiar narrative conventions from literature and film?
\n- Aesthetics of space and environment\, e.g.: How should we distinguish space as an aesthetically active dimension of games from space as a neutral backdrop for action? How do spatial composition\, atmosphere\, and environmental design structure perception\, movement\, and affect? How can phenomenology\, architecture\, or theories of place enable us to analyse game environments as aesthetic constructs? How should narrativity be understood in environmental storytelling?
\n- Action\, performance\, and play\, e.g.: How does aesthetic value emerge not only from designed forms but from enacted play? Can the exercise of player agency usefully be understood as a form of aesthetic\, or artistic\, performance? What is the significance of improvisation\, failure\, and skill? What are the possible roles of teamwork and coordination in shaping evaluative ideals such as 'beautiful play'?
\n- Formal and procedural aesthetics\, e.g.: What constitutes aesthetic engagement with rules\, systems\, and procedures\, and is this a crucial part of the aesthetic experience of games? What does it mean for rule systems to be elegant? What is the aesthetic experience of mastering complex mechanics\, or of navigating repetition and looping? How can opacity of rules or absence of rules be deployed as aesthetic strategies?
\n- Ethical\, social\, and political dimensions of game aesthetics\, e.g.: How do social and material factors shape aesthetic experience and evaluation? Under what circumstances does a game express a moral perspective on the actions it allows as part of engagement? How do cultural and historical framings of games and play impact on how games should be understood as aesthetic objects? How do games\, and the contexts in which they are played\, navigate questions about who is represented and who participates? What counts as an ethical transgression in gameplay?
\nTo register to attend the conference\, or for any questions\, please send an email to kumru.akdogan@manchester.ac.uk and/or emily.caddickbourne@manchester.ac.uk. Registration is free and refreshments will provided each day. When registering\, please include a note of any dietary requirements. Please also let us know about any accessibility requirements you would like us to be aware of\, which we will aim to accommodate wherever possible.
\nWe hope to see you there!
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260824T102603Z DTSTART;TZID=Asia/Tokyo:20260907T090000 DTEND;TZID=Asia/Tokyo:20260908T170000 SUMMARY:2026 Youth Symposium: Youth Agency and Activism in an Age of Precarity UID:20260824T103158Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv TZID:Asia/Tokyo LOCATION:3-8-1 Komaba\, Meguro\, Japan\, 1538902 DESCRIPTION:The Symposium invites scholars\, researchers\, students\, practitioners\, and young professionals to explore the diverse roles of youth in contemporary society\, politics\, law\, technology\, culture\, and global governance. Through interdisciplinary dialogue\, the Symposium aims to create a space for critical reflection on youth as citizens\, political agents\, legal subjects\, cultural actors\, and contributors to social transformation.
\n\nWe welcome submissions from a wide range of disciplinary and methodological perspectives.
\n\nThemes of the Symposium
\nThemes of the Symposium include\, but are not limited to:
\n\nYouth\, Citizenship\, and Participation
\nDemocracy\, Authoritarianism\, and Resistance
\nDiaspora\, Migration\, and Transnational Politics
\nJuvenile Jurisdiction\, AI\, and Technology
\nYouth Identity\, Culture\, and Society
\nYouth&rsquo\;s Role in Governance and Global Change
\nSpecial Topics
\nPhilosophical Perspectives on Youth and Society
\n&ldquo\;Youth Are Political Agents! Except They Are &lsquo\;Too Young&rsquo\;.&rdquo\; Age\, Behaviour\, and the Psychological Development of Youth
\nCivically Engaged Research
\nWe welcome three types of submissions:
\n\nIndividual Submissions: Abstract
\nIndividual Submissions: Essay
\nPanel Proposal
\nFor More Information
\nPlease refer to the following pages for further details:
\n\nConcept Note: https://drive.google.com/file/d/1JKRF4Iy9QexGcv__mE7zIZFk8grFvD4D/view?usp=drive_link
\nSymposium Homepage: https://eaysa.org/2026-youth-symposium-concept-note/
\nSubmission Guidelines: https://eaysa.org/youth-symposium-2026-submission-guidelines/
\nFAQ: https://eaysa.org/youth-symposium-2026-frequently-asked-questions/
\nContact Details
\nIf you have any questions about the Symposium\, please stay tuned to this website for updates or contact us at:
\n\nyouthsym.ircy.info@gmail.com
\n\nWe look forward to receiving your submissions and to welcoming diverse contributions to the 2026 Youth Symposium.
ORGANIZER;CN=Helix Lo: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260824T102603Z DTSTART;TZID=Europe/London:20260907T160000 DTEND;TZID=Europe/London:20260907T180000 SUMMARY:Inference and Object UID:20260824T103159Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv TZID:Europe/London DESCRIPTION:We are pleased to announce our monthly \;online \;talk series on "Inferences &\; Capacities."
Our next speaker is:
Ulf Hlobil \;(Concordia University)
Inference and Object
Sep 7: \;11am (Buenos Aires)\, 10am (New York)\, 4pm (Berlin).
\nAbstract: \;I present an account of names and predicates in terms of assertoric sentences and their inferential roles. The account can be translated into an account of objects and properties in terms of worldly propositions (which are things that are made true or false by states) and the alethic modal relations among them. The account exploits symmetries of modal structures. In a slogan: properties are what is common among symmetric points in modal space\; objects are what differs among symmetric points in modal space.
\nHow to participate: \;Please\, send an email to Alfredo Vernazzani at: \;
\nalfredo-vernazzani AT protonmail.com
\n_______
\nThe series brings together work on inferential capacities\, rationality\, normativity\, and cognition &mdash\; across both human and non-human animals &mdash\; with the aim of fostering discussion on the nature and limits of the cognitive sphere. \;
\n2026 line-up: \;
April 27: \;Angelica Kaufmann \;(University of Milan): "Mind Blanking as Mental Imagery." \;
\nMay 18: \;Federico Burdman \;(Universidad Alberto Hurtado) "Constrained choices: addiction\, attention\, and reasons-responsiveness." \;
\nJune 22: \;Susanna Schellenberg \;(Rutgers): "Reflection and Self-Governance in Human and Machine Intelligence" \; \;
\nJuly 20: \;Cameron Buckner \;(University of Florida): "Chains-of-Thought\, Inner Speech\, and Artificial Epistemic Agency."
\nSeptember 7: \;Ulf Hlobil \;(Concordia University): "Inference and Object"
\nOctober 19: \;Eva Schmidt \;(TU Dortmund): TBA \;
\nNovember 16: \;Hans-Johann Glock \;(University of Zü\;rich): "Is Ascribing Inferences to Brains or Non-human Animals a Fallacy?" \;
\nDecember 14: \;Emma Borg \;(SAS\, University of London): "Twitches\, Fidgets\, Habits\, Skills: The Scope of Common-Sense Psychology." \;
Each talk lasts c. 40 minutes followed by 40 minutes open Q&\;A. \;
\nThe series is co-organized by:
\nMariela Aguilera \;(University of Có\;rdoba)
\nMatí\;as Osta-Vé\;lez \;(Universidad de la Repú\;blica)
\nAlfredo Vernazzani \;(TU Dortmund\; University of Pittsburgh).
\nVisit our website: \;
ORGANIZER;CN=Alfredo Vernazzani;CN=Mariela Aguilera;CN="Matías Osta": METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260824T102603Z DTSTART;TZID=Australia/Melbourne:20260908T153000 DTEND;TZID=Australia/Melbourne:20260908T170000 SUMMARY:Francis Bacon and the veil of Isis: Between Promethean and Orphic approaches to nature UID:20260824T103200Z-iCalPlugin-Grails@philevents-web-757c47d5c7-jbhxv TZID:Australia/Melbourne LOCATION:250 Victoria Parade\, East Melbourne\, Australia DESCRIPTION:Abstract: \;This paper starts (part 1) from Pierre Hadot&rsquo\;s image of Bacon inVeil of Isis as an arch-Promethean figure\, advocating for the violent extraction of nature&rsquo\;s secrets by experimental &ldquo\;torture&rdquo\;. \; Part 2 shows that Bacon has been admired by poets and was lauded upon his death as an Apolline or Orphic\, suggesting the need to reconsider the later modern interpretation. \; Part 3 shows that Bacon does not speak of torture\, but ofvexationes artium (vexations of art)\, and this only depicts one part (natural history of things &ldquo\;wrought and altered&rdquo\;) of his natural philosophy. He also uses many divergent metaphors for the action of this philosophy which the Bacon-as-Promethean interpretations pass over\, including sacred marriage\, building a temple\, finding a way in a forest or labyrinth\, and contemplative reading. Part 4 shows that in Bacon&rsquo\;s readings of Orpheus and Prometheus inWisdom of the Ancients\, he compares natural philosophy to Orpheus&rsquo\;s music\; and if anything\, that Bacon more closely identifies with Orpheus or &ldquo\;universal philosophy&rdquo\; than Prometheus. \; In Part 5\, we test our Orphic (as well as Promethean) reading of Bacon\, by looking at his readings of the myths of Pan and Cupid\, noting that in his reading of these myths\, nature is not presented as a wholly hostile reality\, but one of plenitude\, shaped by a universal &ldquo\;love&rdquo\; (force of attraction) operating at the elemental level. Part 6 finally shows that Isis symbolism pervades Bacon&rsquo\;s &ldquo\;Feast of the Family&rdquo\; inNew Atlantis\, which is a ritual of reverence to the fecundity of nature\, opposing critics&rsquo\; images of Baconian naturalists torturing a hostile nature.
\nThe 6th European Experimental Philosophy Conference will take place at the University of Cagliari from September 8th to 11th\, 2026. It will consist of the Linguistic Justice Society Satellite Workshop &ldquo\;Interdisciplinary Perspectives on Linguistic Justice&rdquo\; on September 8th\, followed by the main Conference on September 9th&ndash\;11th.
\nThe event is generously supported by Gian Pietro Storari Funds\, Dipartimento di Pedagogia\, Psicologia\, Filosofia\, Università\; degli Studi di Cagliari\, Fondazione di Sardegna\, Esperantic Studies Foundation\, Regione Autonoma Sardegna. The programme of the entire event is available on the conference website:
\nhttps://sites.unica.it/6euroxphi/
\nThe event will be open also to non-presenters. The Satellite Workshop on Linguistic Justice can be attended either online or in person\, while the main Conference can be attended only in person. No registration fee is required for either event.
\nIf you plan to attend the Satellite Workshop and/or the main Conference as a non-presenter\, please send us an email by July 31st to:
\n6EuroXPhi@gmail.com
\nIn the email\, please specify whether you plan to attend the Satellite Workshop\, the main Conference\, or both. If you plan to attend the Satellite Workshop\, please also let us know whether you will attend online or in person. \;
ORGANIZER;CN=Filippo Contesi;CN=Yael Peled: METHOD:PUBLISH END:VEVENT END:VCALENDAR