Presentation of the Seminar
\nThe seminar "Actualité\;s de Ric&oelig\;ur" ("Ric&oelig\;ur Studies Today") aims to offer a space for discussion and development for early-career research on Ric&oelig\;ur. Hosted at the É\;cole Normale Supé\;rieure for the 2026&ndash\;2027 academic year\, it welcomes proposals from doctoral students\, postdoctoral researchers\, and early-career scholars who wish to explore\, extend\, or put to the test the resources of Paul Ric&oelig\;ur's philosophy.
\nThe first edition of this seminar is entitled "Ric&oelig\;ur\, Dead or Alive?" &mdash\; a deliberately ambiguous formulation\, one that invites us to question both the internal vitality of his &oelig\;uvre and its capacity to nourish the philosophical\, ethical\, and political debates of today.
\nIs Ric&oelig\;ur's hermeneutic phenomenology not defined\, in essence\, by its defense of &mdash\; and\, as it were\, its "vow" (v&oelig\;u) in favor of &mdash\; life\, the living\, and the lively? But is he still a living interlocutor\, or has his thought sedimented into heritage?
\nThe seminar will follow this format: two speakers per two-hour session\, with 30 minutes of presentation and 30 minutes of discussion for each speaker.
\nFor paper proposals\, we welcome submissions engaging with three thematic axes.
\nAxis I. Life as Resistance &ndash\; Language\, Time\, and Action
\nHow does life affirm\, narrate\, and configure itself in the face of what negates it? Ric&oelig\;ur's hermeneutic phenomenology is traversed by a fundamental tension between the power to act and the multiple forms of its hindrance. Confronted with evil\, forgetting\, or indeed death\, Ric&oelig\;ur explores the diverse forms of resistance at work within life &mdash\; metaphors\, narratives\, memories\, history. These resistances\, as actions\, possess an intrinsic logic and continue to create the meaning of life.
\nSuggested Lines of Approach
\n1. Language as resistance: How does the "living metaphor" (The Rule of Metaphor\, 1975) constitute a form of resistance to the "entropy of language\," which freezes meaning? In what sense is semantic innovation a vital act\, a "revival"?
\n2. Narrative as resistance: In Time and Narrative (1983&ndash\;1985)\, emplotment is presented as a provisional victory over temporal discordance. How are we to think this victory in the face of the radicality of Heideggerian "being-towards-death"?
\n3. Memory as resistance: Memory\, History\, Forgetting (2000) distinguishes between forgetting kept in reserve and forgetting through effacement. In what way does this distinction commit us to an ethics of memory as a form of fidelity to life?
\nAxis II. A Life of One's Own &ndash\; Selfhood\, Vulnerability\, Ethicity
\nHow might vulnerability\, far from being a limit of subjectivity\, be its very condition of ethical possibility? Ric&oelig\;ur's hermeneutics of the self is built upon the recognition of a constitutive fragility: narrative identity is always exposed to rupture\, to suffering\, to undergoing the action of the other &mdash\; the other inscribing at the very heart of the self. This axis proposes to deepen reflection on the relation between the self and the other\, and to explore the modes by which a "good life" may be accomplished\, starting from the concrete ordeals of vulnerability: trauma\, the quest for mutual recognition\, and the precariousness of existence.
\nSuggested Lines of Approach
\n4. The ordeal of narrative identity: Oneself as Another (1990) articulates idem-identity and ipse-identity around the self-constancy under trial. What becomes of this articulation when the trial is that of identity's collapse &mdash\; serious illness\, exile\, trauma? Ric&oelig\;ur's hermeneutics of narrative identity also resonates with debates on the performativity of identity and with gender studies (Butler).
\n5. The reciprocity of recognition: In The Course of Recognition (2004)\, Ric&oelig\;ur moves from self-recognition to mutual recognition. How might this course enter into dialogue with contemporary theories of vulnerability (Weil\, Levinas) or of care?
\n6. The ethical life: The "ethical aim" defined in the "ethical studies" (Oneself as Another\, Studies 5-7) seeks to realize a "good life." Does this notion remain operative in the face of situations of thwarted life\, precarity\, or desubjectivation?
\nAxis III. Ric&oelig\;ur&rsquo\;s Survival &ndash\; Present Legacies
\nRic&oelig\;ur maintained a singular relationship with his own era\, marked as much by fruitful resonances as by sharp conflicts. This axis seeks to interrogate the philosophical actuality of these past debates: what extensions\, what corrections\, and what ruptures does Ric&oelig\;urian thought call for today? Proposals will place Ric&oelig\;ur's texts in critical dialogue with contemporary problematics\, without confining themselves to historical reconstruction.
\nSuggested Lines of Approach
\n7. Radical alterity in phenomenology: Ric&oelig\;ur engaged in a twofold critical dialogue with Derridean deconstruction and Levinasian ethics &mdash\; two distinct contestations of the autonomy of the self\, the one through the play of language\, the other through the ethical injunction of the face. How do these confrontations\, taken together\, illuminate the limits and the resources of the hermeneutics of the self in the face of the contemporary challenges of hospitality\, communication\, and responsibility?
\n8. Philosophical anthropology: Is the human being\, understood as the "capable human being" (From Text to Action\, 1986)\, in a position to accommodate new forms of agency &mdash\; collective\, distributed\, digital &mdash\; or do its anthropological presuppositions constrain it? In this regard\, Ric&oelig\;urian philosophy could enter into fruitful dialogue with the theories of Stiegler (tertiary retention) and Arendt (collective action).
\n9. Justice today: How might Ric&oelig\;ur's reflections on justice\, collective memory\, and forgiveness (Memory\, History\, Forgetting\, Epilogue) be articulated with the contemporary stakes of memory conflicts\, politics of reconciliation\, or postcolonial reparations? Ric&oelig\;ur's philosophy is bound up with figures such as Halbwachs\, Derrida\, and Honneth. His reflection on memory and forgiveness continues to shed lasting light on the practices of transitional justice.
\nSubmission Guidelines
\nTo submit a proposal or for any inquiries\, please write to us at the following address: seminaire.actualites.ricoeur@gmail.com. Proposals are welcome from doctoral students\, postdoctoral researchers\, and early-career scholars of any discipline (philosophy\, literary studies\, theology\, social sciences\, law)\, provided that they are grounded in Ric&oelig\;ur's texts and in contemporary debates for which Ric&oelig\;urian theory could be fruitfully mobilized. Comparative and transdisciplinary proposals are welcome. We will accept proposals in French and in English.
\nOrganizing Committee
\nTristan Barberousse (ENS)
\nKexin Hu (ENS)
\nMartina Lodi (Lumsa-ICP)
\nQiyu Chen (Montpellier III)
\n\nPractical Information
\nSubmissions: seminaire.actualites.ricoeur@gmail.com
\nSubmission deadline: 20 September 2026
\nVenue: É\;cole Normale Supé\;rieure\, 45 rue d'Ulm\, Paris (75005)
\nFrequency: monthly (2026&ndash\;2027 academic year)\, normally on the last Tuesday of each month\, beginning however on Tuesday 6 October.
\nSchedule: 6 October\; 27 October\; 24 November\; 15 December (due to the holiday break)\; 26 January\; 23 February\; 30 March\; 27 April.
\nPaper proposals must follow these guidelines:
\nAn anonymized abstract of 400 to 600 words in Word format\, specifying the title of the paper\, the chosen axis\, and the thesis defended\, accompanied by an indicative bibliography.
\nA brief bio-bibliographical note (name\, affiliation\, current position\, thesis supervisor where applicable) should be included in the body of the email. To facilitate the archiving and processing of your submission\, we kindly ask you to format the subject line of your email as follows: [Seminar Application] Surname &ndash\; Title of the Paper. Formatting guidelines for the (anonymous) abstract: Times New Roman or Arial\, 12-point font\, 1.5 line spacing.
\nWe wish for the papers to be delivered in person\, in order to facilitate the discussions that lie at the heart of the seminar spirit of this initiative. A link will nevertheless be available for those who wish to follow the event remotely\, where applicable.
\nThe seminar has no dedicated budget for the reimbursement of travel and accommodation expenses\, and in-person participation is at the speakers' own expense. We therefore encourage them to explore\, as a first step\, the funding available from their research unit\, doctoral school\, or home institution.
\nSelected speakers will be invited to submit a preparatory text (25\,000 characters maximum)\, to be circulated to participants one week before the session\, and sent to the contact address (seminaire.actualites.ricoeur@gmail.com).
ORGANIZER;CN=Barberousse Tristan;CN=Hu Kexin;CN=Lodi Martina;CN=Chen Qiyu: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/Madrid:20261001T090000 DTEND;TZID=Europe/Madrid:20261002T170000 SUMMARY:Continental Philosophy of Action UID:20260905T183346Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/Madrid LOCATION:Faculty of Philology\, University City\, Pl. Menéndez Pelayo\, s/n\, Moncloa - Aravaca\, Madrid\, Spain\, 28040 DESCRIPTION:The aim of the two-day international conference is to explore\, clarify and apply the resources of Continental thought about action and agency. Philosophy of action in the analytic tradition\, while not immune from internal disagreements\, can be thought of as a more-or-less coherent philosophical subfield. While there are exceptions\, Anglo-American philosophers of action tend to share metaphysical commitments (regarding event-causality\, for example\, or the existence of representational mental states)\, canonical references (Anscombe\, Davidson\, Bratman\, et al.)\, and sets of problems regarding action (eg\, &ldquo\;causal deviance&rdquo\;\, the so-called &ldquo\;disappearing agent&rdquo\; problem\, intentional omissions\, etc.). This situation can be \; \;prima facie \; \;contrasted to the scattered and varied approaches to action and agency one finds in the Continental philosophical tradition. Idealism\, Phenomenology\, hermeneutics\, poststructuralism\, new materialisms\, and critical theory\, to name just a few currents in contemporary Continental thought\, are distinguished from one another by seemingly distinct sets of philosophical concerns and vocabularies\, and by diverse metaphysical and methodological commitments. Given the treatment of action and agency in each of these currents is inseparable from specific sets of philosophical concerns and commitments\, it can seem that Continental philosophers do not share enough common ground to talk together about action and agency without talking past one another. In part\, then\, this conference wishes to clarify the extent to which one could meaningfully speak of &ldquo\;Continental philosophy of action.&rdquo\; But also\, working back down from these high-level\, general concerns\, the conference wishes to focus on specific\, field-defining problems of action and agency\, and the resources that might be drawn from Continental thought to address these problems in novel ways. Possible topics of interest might thus include:
\nFormat: Speakers will have 20 minutes to present their paper\, followed by 10 minutes for questions and discussion. \;Those interested in participating should send a 400-word abstract to cpa@ucm.es by 30 April\, 2026. The conference will be in English and attendance is free. More information can be found at: \; \;https://eventos.ucm.es/go/continentalphilosophyofaction \; \;
\nConference organizers: Emma Ingala\, Gavin Rae (Complutense University of Madrid) and Sean Bowden (Deakin University\, Australia). \;
ORGANIZER;CN=Sean Bowden;CN=Emma Ingala;CN=Gavin Rae: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/Paris:20261006T180000 DTEND;TZID=Europe/Paris:20270427T170000 SUMMARY:"Ricœur\, Dead or Alive?" Fonds Ricœur Monthly Seminar (ENS\, Paris) UID:20260905T183347Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/Paris LOCATION:École Normale Supérieure\, 45 rue d'Ulm\, Paris\, France\, 75005 DESCRIPTION:Presentation of the Seminar
\nThe seminar "Actualité\;s de Ric&oelig\;ur" ("Ric&oelig\;ur Studies Today") aims to offer a space for discussion and development for early-career research on Ric&oelig\;ur. Hosted at the É\;cole Normale Supé\;rieure for the 2026&ndash\;2027 academic year\, it welcomes proposals from doctoral students\, postdoctoral researchers\, and early-career scholars who wish to explore\, extend\, or put to the test the resources of Paul Ric&oelig\;ur's philosophy.
\nThe first edition of this seminar is entitled "Ric&oelig\;ur\, Dead or Alive?" &mdash\; a deliberately ambiguous formulation\, one that invites us to question both the internal vitality of his &oelig\;uvre and its capacity to nourish the philosophical\, ethical\, and political debates of today.
\nIs Ric&oelig\;ur's hermeneutic phenomenology not defined\, in essence\, by its defense of &mdash\; and\, as it were\, its "vow" (v&oelig\;u) in favor of &mdash\; life\, the living\, and the lively? But is he still a living interlocutor\, or has his thought sedimented into heritage?
\nThe seminar will follow this format: two speakers per two-hour session\, with 30 minutes of presentation and 30 minutes of discussion for each speaker.
\nFor paper proposals\, we welcome submissions engaging with three thematic axes.
\nAxis I. Life as Resistance &ndash\; Language\, Time\, and Action
\nHow does life affirm\, narrate\, and configure itself in the face of what negates it? Ric&oelig\;ur's hermeneutic phenomenology is traversed by a fundamental tension between the power to act and the multiple forms of its hindrance. Confronted with evil\, forgetting\, or indeed death\, Ric&oelig\;ur explores the diverse forms of resistance at work within life &mdash\; metaphors\, narratives\, memories\, history. These resistances\, as actions\, possess an intrinsic logic and continue to create the meaning of life.
\nSuggested Lines of Approach
\n1. Language as resistance: How does the "living metaphor" (The Rule of Metaphor\, 1975) constitute a form of resistance to the "entropy of language\," which freezes meaning? In what sense is semantic innovation a vital act\, a "revival"?
\n2. Narrative as resistance: In Time and Narrative (1983&ndash\;1985)\, emplotment is presented as a provisional victory over temporal discordance. How are we to think this victory in the face of the radicality of Heideggerian "being-towards-death"?
\n3. Memory as resistance: Memory\, History\, Forgetting (2000) distinguishes between forgetting kept in reserve and forgetting through effacement. In what way does this distinction commit us to an ethics of memory as a form of fidelity to life?
\nAxis II. A Life of One's Own &ndash\; Selfhood\, Vulnerability\, Ethicity
\nHow might vulnerability\, far from being a limit of subjectivity\, be its very condition of ethical possibility? Ric&oelig\;ur's hermeneutics of the self is built upon the recognition of a constitutive fragility: narrative identity is always exposed to rupture\, to suffering\, to undergoing the action of the other &mdash\; the other inscribing at the very heart of the self. This axis proposes to deepen reflection on the relation between the self and the other\, and to explore the modes by which a "good life" may be accomplished\, starting from the concrete ordeals of vulnerability: trauma\, the quest for mutual recognition\, and the precariousness of existence.
\nSuggested Lines of Approach
\n4. The ordeal of narrative identity: Oneself as Another (1990) articulates idem-identity and ipse-identity around the self-constancy under trial. What becomes of this articulation when the trial is that of identity's collapse &mdash\; serious illness\, exile\, trauma? Ric&oelig\;ur's hermeneutics of narrative identity also resonates with debates on the performativity of identity and with gender studies (Butler).
\n5. The reciprocity of recognition: In The Course of Recognition (2004)\, Ric&oelig\;ur moves from self-recognition to mutual recognition. How might this course enter into dialogue with contemporary theories of vulnerability (Weil\, Levinas) or of care?
\n6. The ethical life: The "ethical aim" defined in the "ethical studies" (Oneself as Another\, Studies 5-7) seeks to realize a "good life." Does this notion remain operative in the face of situations of thwarted life\, precarity\, or desubjectivation?
\nAxis III. Ric&oelig\;ur&rsquo\;s Survival &ndash\; Present Legacies
\nRic&oelig\;ur maintained a singular relationship with his own era\, marked as much by fruitful resonances as by sharp conflicts. This axis seeks to interrogate the philosophical actuality of these past debates: what extensions\, what corrections\, and what ruptures does Ric&oelig\;urian thought call for today? Proposals will place Ric&oelig\;ur's texts in critical dialogue with contemporary problematics\, without confining themselves to historical reconstruction.
\nSuggested Lines of Approach
\n7. Radical alterity in phenomenology: Ric&oelig\;ur engaged in a twofold critical dialogue with Derridean deconstruction and Levinasian ethics &mdash\; two distinct contestations of the autonomy of the self\, the one through the play of language\, the other through the ethical injunction of the face. How do these confrontations\, taken together\, illuminate the limits and the resources of the hermeneutics of the self in the face of the contemporary challenges of hospitality\, communication\, and responsibility?
\n8. Philosophical anthropology: Is the human being\, understood as the "capable human being" (From Text to Action\, 1986)\, in a position to accommodate new forms of agency &mdash\; collective\, distributed\, digital &mdash\; or do its anthropological presuppositions constrain it? In this regard\, Ric&oelig\;urian philosophy could enter into fruitful dialogue with the theories of Stiegler (tertiary retention) and Arendt (collective action).
\n9. Justice today: How might Ric&oelig\;ur's reflections on justice\, collective memory\, and forgiveness (Memory\, History\, Forgetting\, Epilogue) be articulated with the contemporary stakes of memory conflicts\, politics of reconciliation\, or postcolonial reparations? Ric&oelig\;ur's philosophy is bound up with figures such as Halbwachs\, Derrida\, and Honneth. His reflection on memory and forgiveness continues to shed lasting light on the practices of transitional justice.
\nSubmission Guidelines
\nTo submit a proposal or for any inquiries\, please write to us at the following address: seminaire.actualites.ricoeur@gmail.com. Proposals are welcome from doctoral students\, postdoctoral researchers\, and early-career scholars of any discipline (philosophy\, literary studies\, theology\, social sciences\, law)\, provided that they are grounded in Ric&oelig\;ur's texts and in contemporary debates for which Ric&oelig\;urian theory could be fruitfully mobilized. Comparative and transdisciplinary proposals are welcome. We will accept proposals in French and in English.
\nPractical Information
\nSubmissions: seminaire.actualites.ricoeur@gmail.com
\nSubmission deadline: 20 September 2026
\nVenue: É\;cole Normale Supé\;rieure\, 45 rue d'Ulm\, Paris (75005)
\nFrequency: monthly (2026&ndash\;2027 academic year)\, normally on the last Tuesday of each month\, beginning however on Tuesday 6 October.
\nSchedule: 6 October\; 27 October\; 24 November\; 15 December (due to the holiday break)\; 26 January\; 23 February\; 30 March\; 27 April.
\nPaper proposals must follow these guidelines:
\nAn anonymized abstract of 400 to 600 words in Word format\, specifying the title of the paper\, the chosen axis\, and the thesis defended\, accompanied by an indicative bibliography.
\nA brief bio-bibliographical note (name\, affiliation\, current position\, thesis supervisor where applicable) should be included in the body of the email. To facilitate the archiving and processing of your submission\, we kindly ask you to format the subject line of your email as follows: [Seminar Application] Surname &ndash\; Title of the Paper. Formatting guidelines for the (anonymous) abstract: Times New Roman or Arial\, 12-point font\, 1.5 line spacing.
\nWe wish for the papers to be delivered in person\, in order to facilitate the discussions that lie at the heart of the seminar spirit of this initiative. A link will nevertheless be available for those who wish to follow the event remotely\, where applicable.
\nThe seminar has no dedicated budget for the reimbursement of travel and accommodation expenses\, and in-person participation is at the speakers' own expense. We therefore encourage them to explore\, as a first step\, the funding available from their research unit\, doctoral school\, or home institution.
\nSelected speakers will be invited to submit a preparatory text (25\,000 characters maximum)\, to be circulated to participants one week before the session\, and sent to the contact address (seminaire.actualites.ricoeur@gmail.com).
ORGANIZER;CN=Barberousse Tristan;CN=Hu Kexin;CN=Lodi Martina;CN=Chen Qiyu: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/Lisbon:20261015T090000 DTEND;TZID=Europe/Lisbon:20261017T170000 SUMMARY:International conference: the concept of attention UID:20260905T183348Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/Lisbon LOCATION:Faculdade de Letras\, Coimbra\, Portugal DESCRIPTION:Attention constitutes one of the most fundamental yet under-theorized dimensions of human experience. Despite its centrality to perception\, cognition\, action\, and intersubjectivity\, the philosophical investigation of attention as a concept in its own right remains surprisingly underdeveloped. This international conference represents the first major initiative of a four-year research program (2025-2029) dedicated to establishing the philosophy of attention as a major field of contemporary philosophical inquiry.
\n \;\n\n\n\nThis conference seeks to bring these rich historical engagements into systematic dialogue with contemporary philosophy. We welcome contributions from all philosophical traditions and approaches\, including but not limited to: the reflexive tradition\, hermeneutics\, phenomenology\, empiricist and analytic philosophy\, philosophy of mind\, cognitive science\, pragmatism\, and non-Western philosophical traditions. We aim to explore how different philosophical frameworks have conceptualized attention's structure\, dynamics\, and normative dimensions\, and how these varied perspectives can illuminate both historical debates and current research.
\n\n\n ORGANIZER;CN="José Manuel Beato";CN="Marcela Uchôa";CN=Bruno Padilha;CN=Catarina Rebelo: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/London:20261119T090000 DTEND;TZID=Europe/London:20261120T170000 SUMMARY:17th INTERNATIONAL CONFERENCE – WORLD PHILOSOPHY DAY UID:20260905T183349Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/London LOCATION:Fakulteti Filozofik\, Priština\, Kosovo\, 10000 DESCRIPTION:Confirmed keynote/distinguished speakers:
\nPhilip Kitcher &ndash\; John Dewey Professor of Philosophy\, Emeritus\, Columbia University
Bjø\;rn Torgrim Ramberg &ndash\; \; \;Professor at Department of Philosophy\, Classics\, History of Art and Ideas (IFIKK)\, University of Oslo
Lee Braver &ndash\; Professor at Department of Philosophy\, University of South Florida
Magnus Schlette &ndash\; Professor at Heidelberg University
Sarin Marchetti &ndash\; Dipartimento di Filosofia Department of Philosophy\, The Sapienza University of Rome \;
Honorary lecture:
\nAstrit Salihu &ndash\; Professor at Department of Philosophy\, University of Pristina
\nOrganized by: Department of Philosophy @ University of Pristina\; Kosovo Philosophical Association\; European Pragmatism Association\; Fé\;dé\;ration Internationale des Socié\;té\;s de Philosophie
\nCall for Papers
\nModernity is characterized by the discovery of the &lsquo\;New Continent&rsquo\;\, which in the philosophical discourse of different periods has not been conceived merely as a geographical expansion\, but as a potential space for the development of a new mode of practical and contemplative thinking. Alexis de Tocqueville evaluated the American Revolution in contrast to the French one\, interpreting it as a more authentic expression of democracy\, while Georg Wilhelm Friedrich Hegel argued that the future of philosophical and historical development would shift toward the New Continent. Similarly\, Jean Baudrillard conceptualized America as a form of transatlantic utopia of late modernity.
\nHowever\, these interpretations do not reduce America to a passive space of European projections\, nor do they define it as an entity devoid of self-reflection. On the contrary\, American philosophy\, drawing upon the European intellectual heritage&mdash\;its crè\;me de la crè\;me&mdash\;articulates a distinct and authentic tradition of philosophical thought. This tradition begins with the transcendentalism of Ralph Waldo Emerson and Henry David Thoreau\, where Emerson may be read as a proto-pragmatic figure\, and then develops toward the consolidation of classical pragmatism. It culminates in the work of Charles Sanders Peirce\, William James\, and John Dewey\, who reconfigure the map of Western philosophy through a post-metaphysical paradigm of thought.
\nWithin this framework\, elements such as radical empiricism\, eco-ethics\, pluralism\, Hegelian Darwinism\, and ethical democracy contribute to shaping what is known as American philosophy\, articulated under the conceptual framework of pragmatism. In this paradigm\, freedom\, pluralism\, and democracy are not treated as fortuitous categories\, but as constitutive conditions of philosophical practice itself. In this sense\, pragmatism marks a shift from the primacy of theory to practice\, from practice to theoretical reformulation\, and from a theory of truth to a theory about truth (Rorty).
\nAfter the Second World War\, American philosophy became dominated by the Anglo-Saxon tradition of analytic philosophy\, which marginalized classical pragmatism. It was not until the 1970s that this tradition re-emerged in the form of neo-pragmatism or linguistic pragmatism. The key figures of this reconfiguration are Richard Rorty and Hilary Putnam\, later supported by Richard Bernstein with a more political orientation\, and Robert Brandom within a more epistemological and inferentialist line.
\nIn addition to pragmatism as the central tradition of American philosophy\, eco-ethics developed in parallel in the post-war years through Aldo Leopold\, which can be situated within the broader framework of bioethics as articulated by Van Rensselaer Potter. At the same time\, the philosophy of technology initially developed from European premises with Martin Heidegger and Jacques Ellul\, and was further elaborated through the Society for Philosophy and Technology\, established in the United States. One of the key directions within this approach is post-phenomenology\, representing one of the most significant approaches of the empirical turn in the study of technology.
\nAnother central dimension is the philosophy of law and political theory\, where John Rawls and Ronald Dworkin represent two paradigmatic figures of contemporary normative thought. Likewise\, the tradition of philosophy of art and literary criticism developed\, with Harold Bloom\, Arthur Danto\, and George Dickie reformulating debates on the canon\, the artworld\, and the &ldquo\;end of art.&rdquo\;
\nIn general\, pragmatism has functioned as a space of dialogue and plural-perspectivism. As William James emphasizes\, it can be understood as a &ldquo\;house with many rooms\,&rdquo\; where different philosophical traditions coexist in continuous dialogue. In this sense\, American philosophy appears as an open and unfinished reflective process\, articulated through dialogue with various traditions such as phenomenology\, analytic philosophy\, structuralism/post-structuralism\, the Frankfurt School\, and hermeneutics. This methodological and pluralistic openness makes pragmatism one of the most enduring and inclusive traditions of contemporary philosophy. In this sense\, American philosophy cannot be reduced to a single doctrine\, but should be understood as a shared horizon where freedom\, pluralism\, and endless dialogue are respected.
\nMain Topics of the Conference
\nGuidelines and General Information about the Confernce
\nIMPORTANT DATES:
\nAbstract submission deadline: September 1
\nNotification of acceptance: September 10
\nConference dates: November 19-20 \; 2026
\nThe conference will be held in hybrid format: both in-person and online participation will be possible.
ORGANIZER;CN=Labinot Kelmendi: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/London:20261231T000000 DTEND;TZID=Europe/London:20261231T000000 SUMMARY:Rilke and Philosophy – Historical and Systematic Analyses UID:20260905T183350Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/London DESCRIPTION:Rilke and Philosophy &ndash\; Historical and Systematic Analyses
\nEdited by Moritz R. Pretzsch and Jan Kerkmann\, 2027
\nCall for Papers
\n&ldquo\;Rilke and philosophy&rdquo\; designates a relationship as multifaceted as it is fraught with tensions. Rainer Maria Rilke understood himself neither as a philosopher nor as the proponent of a systematic worldview. Nevertheless\, his work ranks among the most philosophically challenging achievements of literary modernism. His poetry develops a distinctive form of poetic thinking in which fundamental questions concerning being\, world\, language\, art\, time\, death\, love\, subjectivity\, and transcendence assume poetic form. Rilke&rsquo\;s writings do not articulate systematic doctrines\; rather\, they open up modes of experience and knowledge that resist purely conceptual comprehension and\, precisely for this reason\, pose a distinctive challenge to philosophical reflection. Their philosophical productivity lies not least in raising the question of whether poetry can yield knowledge where conceptual thought reaches its limits.
\nRilke&rsquo\;s work occupies the intersection of philosophy\, religion\, and art. It engages intensively with philosophical and theological traditions without aligning itself with any particular school or intellectual movement. His poetry develops a distinctive mode of disclosing the world in which perception\, language\, form\, and existence are inseparably intertwined. What is at stake is not merely the poetic treatment of philosophical motifs\, but a genuine movement of thought enacted by poetry itself. Rilke&rsquo\;s writings ask how the world becomes visible\, sayable\, and experienceable\; they explore how reality is transformed through the medium of language and how\, through poetic speech\, human beings may enter into a new relationship with things\, with themselves\, and with being.
\nParticularly characteristic in this regard is Rilke&rsquo\;s thinking of form. For him\, form is not merely aesthetic configuration but a way of ordering\, concentrating\, and rendering reality newly experienceable. In this sense\, Rilke&rsquo\;s poetry is closely connected with a &ldquo\;new seeing&rdquo\; that restores to things their independence while simultaneously transforming the human relationship to the world. Poetic language becomes an &ldquo\;Ortschaft der Worte&rdquo\; (&ldquo\;place of words&rdquo\;)\, in which being\, perception\, and expression permeate one another. Rilke&rsquo\;s poetry is therefore neither merely an expression of subjective inwardness nor decorative verbal art. It is a form of work upon the visibility of the world and\, at the same time\, upon one&rsquo\;s own existence.
\nRilke&rsquo\;s work emerged during a period of profound intellectual upheaval. Amid the erosion of metaphysical certainties\, the challenges posed by scientific and technological modernity\, a powerful belief in progress\, and the crisis of traditional religious frameworks of meaning\, he sought new possibilities for understanding both world and self. In doing so\, he engaged with philosophical and religious forms of thought without ever systematically adopting them. His engagement with Arthur Schopenhauer\, Sø\;ren Kierkegaard\, and Friedrich Nietzsche belongs to his intellectual horizon no less than his interest in Christian mysticism\, particularly Meister Eckhart\, as well as biblical and patristic traditions. His journeys to Russia brought him into contact with Orthodox spirituality and Russian religious philosophy\, while his encounters with Lou Andreas-Salomé\;\, Auguste Rodin\, and Paul Cé\;zanne had a lasting impact on his understanding of existence\, form\, work\, perception\, and artistic knowledge.
\nLou Andreas-Salomé\; is of particular importance in this context. Rilke&rsquo\;s relationship with her brings into focus questions concerning life and work\, help and self-help\, poetry and self-transformation. From this perspective\, Rilke&rsquo\;s writing may also be understood as a form of existential work in which thinking and writing acquire therapeutic\, orienting\, and transformative force. Poetry becomes a medium through which the past may be brought to life anew and through which experience\, memory\, and suffering may assume a new form of life. Art thus appears not as an escape from reality but as an arduous form of engagement with it.
\nRodin and Cé\;zanne likewise became decisive figures for Rilke&rsquo\;s poetic thinking. From Rodin\, Rilke learned the discipline of work\, the patience of form\, and an intense concentration on the thing. Cé\;zanne&rsquo\;s art\, in turn\, opened up a new mode of seeing in which things no longer appear merely as objects of subjective perception but emerge in their own presence\, density\, and silence. The silence surrounding things becomes\, in Rilke\, a philosophically significant realm of experience: it points towards a dimension of the world that cannot be immediately appropriated conceptually but becomes accessible only through attentive perception and poetic concentration.
\nAgainst this background\, philosophy in Rilke appears less as an academic discipline than as part of a comprehensive intellectual and existential search for an adequate way of seeing\, thinking\, and speaking. His poetry moves between a sense of belonging and existential groundlessness\, between connectedness to the world and solitude\, between body and spirit\, finitude and transcendence. Again and again\, it leads into states of suspension and lingering in which familiar certainties dissolve and new possibilities of relating to the world become visible. These states of suspension are among the philosophically most productive moments of Rilke&rsquo\;s work.
\nRilke&rsquo\;s points of contact with Eastern traditions of thought likewise deserve attention. Although there is no evidence of a systematic reception of either Buddhism or Daoism\, scholars have repeatedly identified motifs in his work that resonate with notions of serenity\, transformation\, emptiness\, non-availability\, and a deeper unity of all living things. Such intercultural perspectives open up new possibilities for reading Rilke&rsquo\;s poetry within the horizon of comparative philosophy while also bringing it into dialogue with contemporary debates concerning world-relation\, self-relation\, and transcendence.
\nThe philosophical key concepts of Rilke&rsquo\;s work likewise merit particular attention. Concepts such as thing\, transformation\, Weltinnenraum (&ldquo\;world inner space&rdquo\;)\, angel\, death\, love\, openness\, and song can be understood neither exclusively in poetological nor exclusively in metaphysical terms. Rather\, they form nodal points of a mode of thinking that interweaves ontological\, anthropological\, epistemological\, ethical\, and religious-philosophical dimensions. The New Poems\, The Notebooks of Malte Laurids Brigge\, the Duino Elegies\, and the Sonnets to Orpheus thus belong among those works of European modernism in which philosophical questions are not merely taken up but transformed and developed further in poetic form.
\nOf particular philosophical significance is Rilke&rsquo\;s understanding of seeing. His poetry aims at a new mode of perception in which things no longer remain mere objects of human disposal but are allowed to appear in their own presence. Poetic seeing opens up a relation to the world that places perception and knowledge\, proximity and distance\, openness and form in a productive tension. It is precisely here that the distinctive contemporary relevance of his work becomes apparent. Rilke&rsquo\;s poetry reminds us that knowledge does not consist solely in conceptual apprehension\, but also in a patient\, attentive\, and transformative perception of reality.
\nEqually fundamental is Rilke&rsquo\;s understanding of being. His work revolves around the question of how human existence can succeed at all in the face of finitude\, transience\, and historical uncertainty. Recurring motifs of solitude\, existential groundlessness\, and the search for belonging point not merely to biographical experiences but to fundamental structures of human existence. Again and again\, Rilke&rsquo\;s poetry leads into states of suspension in which accustomed certainties are suspended and new possibilities of understanding self and world become visible. This movement of a &ldquo\;turn towards one&rsquo\;s own&rdquo\; (Wendung ins Eigene) does not signify a withdrawal from the world but rather the search for a deepened form of being-in-the-world.
\nClosely connected with this is a remarkable reflection on the relationship between life and work. For Rilke\, poetry appears not merely as aesthetic production but as a form of life\, a spiritual exercise\, and a continuous labour upon one&rsquo\;s own existence. In this sense\, art possesses an orienting and\, not infrequently\, therapeutic function. It opens possibilities for self-formation\, self-understanding\, and existential transformation without ever being reducible to an aesthetics of mere self-expression. The frequently noted unity of living and working thus provides a central key to understanding Rilke&rsquo\;s poetic thinking.
\nNot least\, Rilke&rsquo\;s work revolves around the relationship between body and spirit. His poetry moves beyond traditional dualisms by understanding embodiment\, perception\, and spirituality as mutually interdependent dimensions of human existence. Here in particular lies its proximity both to phenomenology and to more recent debates in philosophical anthropology. At the same time\, the famous thought expressed in the Sonnets to Orpheus that &ldquo\;Gesang ist Dasein&rdquo\; (&ldquo\;song is existence&rdquo\;) acquires a philosophical significance extending far beyond literature. Poetry appears not as an ornamental addition to life but as a way of bringing forth reality\, disclosing a world\, and enacting human existence.
\nIt is precisely here that we can see why Rilke&rsquo\;s work continues to exert such extraordinary philosophical fascination. His poems open up realms of experience in which language does not merely describe reality but allows it to become visible in a new way. Again and again\, they lead us to the point at which conceptual thought encounters its limits and poetic language opens up a distinctive form of knowledge. The linguistic rigour\, formal perfection\, and existential truthfulness so often associated with Rilke&rsquo\;s poetry therefore cannot be understood in exclusively literary terms. Rather\, they account for its status as a philosophical event. Rilke&rsquo\;s work challenges us to reconsider fundamentally the relationship between poetry and thought\, language and being\, art and truth.
\nNo less significant is Rilke&rsquo\;s impact on twentieth- and twenty-first-century philosophy. The philosophical significance of his work was recognised early on and was emphasised in its religious-philosophical and existential dimensions particularly by Romano Guardini. Few German-language poets of modernity have engaged philosophy as persistently as Rilke. Martin Heidegger repeatedly drew upon his poetry in his reflections on language\, being\, dwelling\, and the essence of poetry\; Hans-Georg Gadamer understood it as a paradigmatic site of the interrelation of poetry\, experience\, and understanding. Emmanuel Levinas\, Maurice Blanchot\, Jacques Derrida\, Michel Henry\, Jean-Luc Marion\, and Giorgio Agamben have likewise engaged productively with Rilke&rsquo\;s work in connection with questions of alterity\, phenomenology\, the invisible\, the gift\, language\, and finitude. In hermeneutics\, existential philosophy\, philosophical anthropology\, philosophy of religion\, aesthetics\, and philosophy of culture\, Rilke&rsquo\;s poetry has likewise lost none of its philosophical force.
\nIt is precisely here that its continuing relevance lies. In the context of contemporary debates concerning the possibilities and limits of linguistic representation\, the crisis of traditional frameworks of meaning\, the relationship between human beings and the world\, the role of aesthetic experience\, and the significance of poetic knowledge\, Rilke&rsquo\;s work opens up an exceptionally productive space for philosophical reflection. His writings remind us that the world is disclosed not through concepts alone but also through perception\, intuition\, imagination\, and poetic language. They challenge us to rethink the relationship between philosophy and literature\, thinking and poetry\, rationality and aesthetic experience. For this very reason\, Rilke&rsquo\;s work has the potential to make a significant contribution to contemporary debates in ontology\, philosophy of language\, anthropology\, philosophy of religion\, and aesthetics.
\nAgainst this background\, the proposed edited volume seeks to reassess Rilke&rsquo\;s relationship to philosophy from both historical and systematic perspectives. On the one hand\, contributions may investigate the philosophical presuppositions\, contexts\, and interlocutors of his work. These may include\, among others\, Schopenhauer\, Kierkegaard\, Nietzsche\, Meister Eckhart\, Christian mysticism\, Russian religious philosophy\, Rodin\, Cé\;zanne\, Lou Andreas-Salomé\;\, philosophy of life (Lebensphilosophie)\, and phenomenology. On the other hand\, the volume seeks to examine Rilke&rsquo\;s philosophical reception and influence up to the present day. Possible points of reference include Heidegger\, Guardini\, Gadamer\, Levinas\, Blanchot\, Derrida\, Michel Henry\, Jean-Luc Marion\, Giorgio Agamben\, as well as more recent approaches in hermeneutics\, phenomenology\, philosophy of religion\, philosophy of language\, philosophical anthropology\, and philosophy of culture.
\nThe volume expressly understands Rilke&rsquo\;s poetry not merely as an object of philosophical interpretation but as a distinctive site of philosophical world-disclosure in its own right. Its guiding question concerns the contribution that poetic thinking can make to philosophy&rsquo\;s understanding of itself. In this sense\, the volume seeks not to treat literature and philosophy as separate discourses\, but as mutually enriching modes of human experience\, knowledge\, and engagement with the world.
\nContributions are invited on topics including\, but not limited to:
\nContributions addressing other aspects of the relationship between Rilke&rsquo\;s poetry and philosophical thought are\, of course\, equally welcome.
\nAbstracts (in English) outlining historically or systematically oriented contributions (max. 500 words) should be submitted by 31 December 2026 to:
\njan.kerkmann@philosophie.uni-freiburg.de
\n\nDecisions on acceptance are expected to be communicated by 1 February 2027.
\nCompleted contributions (max. 60\,000 characters including spaces\, Times New Roman\, 1.5 line spacing) should be submitted by 1 July 2027.
\nThe edited volume will be published in 2027 by a renowned international academic publisher.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/Vilnius:20270128T090000 DTEND;TZID=Europe/Vilnius:20270130T170000 SUMMARY:Collective Agency in Classical and Continental Philosophy (Vilnius\, 2027) UID:20260905T183351Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/Vilnius LOCATION:Vilnius\, Lithuania DESCRIPTION:Conference description
\nIt is commonly assumed that individuals\, rather than collectives\, are the primary agents of action. According to ontological individualism\, social phenomena and collective actions are ultimately reducible to the actions and mental states of individuals. In recent decades\, however\, \; philosophers have developed a vibrant debate around collective agency\, noting for instance that certain mutual obligations cannot be reduced to individual duties and that groups can exhibit a unity of intention and action beyond the sum of their members. Much of this discussion has taken place within the analytic tradition.
\nThis conference asks what new insights can be gained by turning to classical and continental philosophy to enrich our understanding of collective agency. We believe that these traditions offer rich\, as yet underexplored\, conceptual resources that can open up fruitful new perspectives on questions of collective intentionality\, action\, and identity. In doing so\, the conference seeks to bridge philosophical traditions that often work in isolation\, bringing continental\, classical\, and analytic thinkers into dialogue around a shared theme. This will be one of the first forums to put figures from phenomenology\, hermeneutics\, personalism\, ancient and classical philosophy in direct conversation with analytic approaches to collective agency &ndash\; a creative synthesis we hope will break new theoretical ground.
\nWe invite contributions from scholars in continental philosophy (especially phenomenology\, hermeneutics\, existentialism\, personalism\, critical theory etc.)\, classical philosophy (e.g. ancient Greek and Roman thought\, medieval philosophy\, Neo-Aristotelian and Neo-Platonic traditions)\, political and social theory\, and related areas. Submissions from analytic philosophers that engage with the aforementioned traditions are also welcome.
\nPossible questions and topics that conference papers might address include\, but are not limited to\, the following themes:
\n·\; \; \; \; \; \; &ldquo\;We&rdquo\; in the individual identity
\n·\; \; \; \; \; \; Relational nature of personhood
\n·\; \; \; \; \; \; Collectives and ontological unity
\n·\; \; \; \; \; \; Categorisation of group agency
\n·\; \; \; \; \; \; Group intentions\, beliefs\, minds
\n·\; \; \; \; \; \; Collective emotions
\n·\; \; \; \; \; \; Individual duties and virtues in relation to groups
\n·\; \; \; \; \; \; Collective justice
\n·\; \; \; \; \; \; Groups and moral responsibility
\n·\; \; \; \; Acting together in politics (solidarity\, civil disobedience\, collective movements)
\n·\; \; \; \; \; \; Institutions\, corporations\, states as unitary agents and minds
\n·\; \; \; \; \; \; Collective identity and play\, art\, culture
\n·\; \; \; \; \; \; &ldquo\;We&rdquo\; in the aesthetic experience
\nConfirmed keynote speakers:
\nThornton Lockwood (University of Florida)
\nSophie Loidolt (TU Darmstadt)
\n\nSubmission guidelines
\nSubmission deadline and acceptance notification
\nThe abstracts must be submitted by Monday 1st June 2026.
\nThe acceptance notifications might be expected after Tuesday 30th June 2026.
\nSubmission procedure
\nWe invite proposals from researchers at every stage of their career and particularly welcome submissions from PhD students and early-career researchers. Abstracts should be submitted as .pdf or .docx files and should not exceed 500 words (without references). Abstracts should contain the title and a short outline of the paper\, specifying the main problem\, thesis\, and the intended line of argument.
\nPlease write &lsquo\;Conference Abstract Submission&rsquo\; in the subject line of your email and include in the email your name\, departmental affiliation\, email address\, short bio.
\nThe abstract must be submitted via email:cola.conference2026@gmail.com
\nPaper delivery
\nAll the authors of the accepted papers will be expected to submit their full papers before the conference. Presentations will be 45 minutes long\, including discussion. The papers will have to be sent for the conference organizers by Monday 11th January 2027.
\nOther practicalities
\nPlease note that this is an in-person conference held at Vilnius University\, Lithuania.
\nLunch and dinner will be provided throughout the conference. Unfortunately\, we are unable to cover travel and accommodation costs.
\nOrganisers
\nThis conference is part of the research project &ldquo\;Collective Agency: Towards A Three-Part Philosophical Theory&rdquo\; (No. S-MIP-25-108)\, funded by the Lithuanian Research Council. Project implementers and conference organisers are Vilius Bartninkas\, Simas Čelutka\, and Aistė Noreikaitė.
ORGANIZER;CN=Vilius Bartninkas: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/Rome:20270217T093000 DTEND;TZID=Europe/Rome:20270219T170000 SUMMARY:Sein und Zeit Today: Relevance and Resonance UID:20260905T183352Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/Rome LOCATION:Padova\, Italy DESCRIPTION:The conference Sein und Zeit \;Today: Relevance and Resonance \;is organized by the Centro Studi di Critica Heideggeriana (CSCH) on the occasion of the centenary of the publication of \;Being and Time \;by Martin Heidegger. The conference will take place from February 17 to 19\, 2027\, at the FISPPA Department of the University of Padua. \;
\nIn a context that has long been active in Heidegger studies\, the conference aims to bring into dialogue some of the most authoritative voices in the current debate on Heidegger&rsquo\;s work and thought across different philosophical traditions and geographical contexts. Alongside contributions from invited speakers in the regular sessions (Hiroshi Abe\, Francesco Camera\, Paola-Ludovika Coriando\, Costantino Esposito\, Giuliana Gregorio\, Servanne Jollivet\, Giusi Strummiello\, Mark Wrathall\, Holger Zaborowski) and a panel dedicated to the work of the Paduan philosopher Franco Volpi (&ldquo\;Being and Time&rdquo\;: A Practical Philosophy? Interpretative Perspectives in Dialogue with Franco Volpi\, with guest interventions from Jesú\;s Adriá\;n Escudero\, Adriano Fabris\, and Carlo Scilironi)\, the event will include parallel sessions featuring presentations selected through a call for abstracts.
\nThe guiding idea of the conference is to foster engagement with a classic text of twentieth-century philosophy by rereading it from the standpoint of the present and by relating the fundamental questions that run through Heidegger&rsquo\;s masterpiece to the concerns of an era &ndash\; our own &ndash\; shaped by radically transformed conceptual horizons and frameworks of thought. \;
\nThe aim is to encourage dialogue among different traditions of thought that have found in \;Being and Time \;a major source of inspiration &ndash\; such as hermeneutics\, existential philosophy\, and phenomenology of embodiment &ndash\; or that have engaged with it in original ways\, such as certain areas of analytic philosophy and pragmatism.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/Vilnius:20270601T000000 DTEND;TZID=Europe/Vilnius:20270601T000000 SUMMARY:Collective Agency in Classical and Continental Philosophy (Vilnius\, 2027) UID:20260905T183353Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/Vilnius LOCATION:Vilnius\, Lithuania DESCRIPTION:Conference description
\nIt is commonly assumed that individuals\, rather than collectives\, are the primary agents of action. According to ontological individualism\, social phenomena and collective actions are ultimately reducible to the actions and mental states of individuals. In recent decades\, however\, \; philosophers have developed a vibrant debate around collective agency\, noting for instance that certain mutual obligations cannot be reduced to individual duties and that groups can exhibit a unity of intention and action beyond the sum of their members. Much of this discussion has taken place within the analytic tradition.
\nThis conference asks what new insights can be gained by turning to classical and continental philosophy to enrich our understanding of collective agency. We believe that these traditions offer rich\, as yet underexplored\, conceptual resources that can open up fruitful new perspectives on questions of collective intentionality\, action\, and identity. In doing so\, the conference seeks to bridge philosophical traditions that often work in isolation\, bringing continental\, classical\, and analytic thinkers into dialogue around a shared theme. This will be one of the first forums to put figures from phenomenology\, hermeneutics\, personalism\, ancient and classical philosophy in direct conversation with analytic approaches to collective agency &ndash\; a creative synthesis we hope will break new theoretical ground.
\nWe invite contributions from scholars in continental philosophy (especially phenomenology\, hermeneutics\, existentialism\, personalism\, critical theory etc.)\, classical philosophy (e.g. ancient Greek and Roman thought\, medieval philosophy\, Neo-Aristotelian and Neo-Platonic traditions)\, political and social theory\, and related areas. Submissions from analytic philosophers that engage with the aforementioned traditions are also welcome.
\nPossible questions and topics that conference papers might address include\, but are not limited to\, the following themes:
\n·\; \; \; \; \; \; &ldquo\;We&rdquo\; in the individual identity
\n·\; \; \; \; \; \; Relational nature of personhood
\n·\; \; \; \; \; \; Collectives and ontological unity
\n·\; \; \; \; \; \; Categorisation of group agency
\n·\; \; \; \; \; \; Group intentions\, beliefs\, minds
\n·\; \; \; \; \; \; Collective emotions
\n·\; \; \; \; \; \; Individual duties and virtues in relation to groups
\n·\; \; \; \; \; \; Collective justice
\n·\; \; \; \; \; \; Groups and moral responsibility
\n·\; \; \; \; Acting together in politics (solidarity\, civil disobedience\, collective movements)
\n·\; \; \; \; \; \; Institutions\, corporations\, states as unitary agents and minds
\n·\; \; \; \; \; \; Collective identity and play\, art\, culture
\n·\; \; \; \; \; \; &ldquo\;We&rdquo\; in the aesthetic experience
\nConfirmed keynote speakers:
\nThornton Lockwood (University of Florida)
\nSophie Loidolt (TU Darmstadt)
\n\nSubmission guidelines
\nSubmission deadline and acceptance notification
\nThe abstracts must be submitted by Monday 1st June 2026.
\nThe acceptance notifications might be expected after Tuesday 30th June 2026.
\nSubmission procedure
\nWe invite proposals from researchers at every stage of their career and particularly welcome submissions from PhD students and early-career researchers. Abstracts should be submitted as .pdf or .docx files and should not exceed 500 words (without references). Abstracts should contain the title and a short outline of the paper\, specifying the main problem\, thesis\, and the intended line of argument.
\nPlease write &lsquo\;Conference Abstract Submission&rsquo\; in the subject line of your email and include in the email your name\, departmental affiliation\, email address\, short bio.
\nThe abstract must be submitted via email:cola.conference2026@gmail.com
\nPaper delivery
\nAll the authors of the accepted papers will be expected to submit their full papers before the conference. Presentations will be 45 minutes long\, including discussion. The papers will have to be sent for the conference organizers by Monday 11th January 2027.
\nOther practicalities
\nPlease note that this is an in-person conference held at Vilnius University\, Lithuania.
\nLunch and dinner will be provided throughout the conference. Unfortunately\, we are unable to cover travel and accommodation costs.
\nOrganisers
\nThis conference is part of the research project &ldquo\;Collective Agency: Towards A Three-Part Philosophical Theory&rdquo\; (No. S-MIP-25-108)\, funded by the Lithuanian Research Council. Project implementers and conference organisers are Vilius Bartninkas\, Simas Čelutka\, and Aistė Noreikaitė.
ORGANIZER;CN=Vilius Bartninkas: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/London:20270531T230000 DTEND;TZID=Europe/London:20270531T230000 SUMMARY:Philosophical Counselor: One Hundred Years of Being and Time (1927–2027): Heidegger's Ontology and Its Contemporary Resonances UID:20260905T183354Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/London DESCRIPTION:PHILOSOPHICAL COUNSELOR
\nCall for Paper
\nSpecial Thematic Issue
\nOne Hundred Years of Being and Time (1927&ndash\;2027): Heidegger's Ontology and Its
\nContemporary Resonances
\nThe year 2027 marks the centenary of the first publication of Martin Heidegger's Being and Time\, one of the most consequential philosophical works of the twentieth century. This jubilee offers a singular occasion for sustained reappraisal of Heidegger's thinking and its enduring effects across philosophy\, the humanities\, and interdisciplinary practice. The multilingual Croatian Philosophical Journal Philosophical Counselor (Filozofski savjetnik) invites submissions for a special thematic issue dedicated to this anniversary.
\nThe issue welcomes contributions that engage in any substantive way with the legacy of Being and Time across the full range of its philosophical reach\, from the original existential analytic to its ramifications in contemporary thought. The editorial board particularly encourages work addressing the practical application of Heidegger's philosophy\, including its implications for philosophical counseling and philosophical practice\, existential psychotherapy\, clinical phenomenology\, and the ethics of care. Heidegger's fundamental ontology\, and his analyses of Dasein\, temporality\, care\, mood\, anxiety\, conscience\, and authenticity\, remains an inexhaustible source for both theoretical and applied philosophy. Contributions are also invited on the ontological and existential structures of being-in-the-world in relation to clinical and therapeutic practice\, on phenomenological approaches to illness and mortality\, and on the significance of Heidegger's later thinking on technology\, dwelling\, and the question of being for contemporary philosophical and biomedical inquiry.
\nThe issue equally invites work that traces the continuation and transformation of Heidegger's project in the thought of the philosophers who followed or extended him. Hans-Georg Gadamer developed from Heidegger's hermeneutic phenomenology a comprehensive philosophical hermeneutics whose reach across the interpretation of texts\, traditions\, and cultural dialogue remains indisputable. Jacques Derrida subjected Being and Time to deconstructive reading\, thereby opening a new problematic of diffé\;rance\, the trace\, and presence that has profoundly marked continental philosophy and literary theory alike. Hannah Arendt\, as Heidegger's student\, radically transformed the analytic of Dasein in the direction of political philosophy\, grounding the concepts of action\, natality\, and the public realm in a sustained confrontation with her teacher's ontology. Paul Ricoeur constructed a hermeneutic phenomenology of narrative identity\, memory\, and time that stands in productive and tense dialogue with Heidegger's account of temporality. Emmanuel Levinas\, departing from Heidegger's ontology precisely in order to overcome it\, established an ethics of responsibility and alterity as first philosophy\, a move whose implications for medical ethics and the philosophy of care are still being worked through. Jean-Luc Marion developed a phenomenology of givenness that displaces Heidegger's problematics of being and presence into the horizon of theological and philosophical reflection on the phenomenon and revelation. Francisco Varela\, Evan Thompson\, and Humberto Maturana founded the enactivist approach to cognition and life\, drawing indispensably on Heidegger's analysis of embodied being-in-the-world as a philosophical foundation for the life sciences. The contemporary currents of 4E cognition\, enactivism\, ecological psychology\, and the phenomenology of mind continue to operate with the conceptual apparatus that Being and Time introduced into philosophical circulation\, and their relation to that inheritance merits systematic examination.
\nThe submission deadline is 31 May 2027. Submissions are accepted in English\, German\, and Croatian. Manuscripts should be sent to filozofskisavjetnik@proton.me with the subject line "Special Issue: Heidegger 1927&ndash\;2027." All submissions undergo the standard double-blind peer review process. The journal charges no fees at any stage. Authors retain copyright under the Creative Commons 4.0 International Licence. All technical requirements are available on the journal's website:
\nsavjetnik.hufp.hr
\nFilozofski savjetnik / Philosophical Counselor is published by the Croatian Association for Philosophical Practice (HUFP)\, Zagreb.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/Warsaw:20251013T090000 DTEND;TZID=Europe/Warsaw:20260917T170000 SUMMARY:NGRE 25/26 UID:20260905T183355Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/Warsaw LOCATION:Krakowskie Przedmieście 3\, Warsaw\, Poland\, 00-927 DESCRIPTION:New Generation Research Exchange
\n\;Call for Applications \;
\nSummary \;
\nThe Humane Philosophy Society\, in collaboration the Faculty of Philosophy\, University of Warsaw\, Blackfriars Hall\, University of Oxford\, and Faculty of Philosophy\, Zagreb University invite applications for the New Generation Research Exchange programme. The Exchange programme will give young scholars in Central and Eastern Europe (CEE) working on Big Questions of fundamental human importance the opportunity to participate in three fully funded workshops taking place at the Universities of Warsaw\, Zagreb and Oxford. Participants will have the further opportunity to apply to continue the research during a term of funded supervised research at the University of Oxford on the Marek Matraszek Fellowship. Participants&rsquo\; research projects will be assessed by an external committee after the final workshop takes place to determine possible supervisors for research visits to Oxford. The Fellowship will conclude with an alumni workshop in the summer of 2026 to take place in Trogir\, Croatia. \;
\nAn introductory video can be viewed here: \;
\nhttps://youtu.be/vfaPrP2W2Hs
\nEligibility
\nApplicants will normally be MA or early PhD students at Central and Eastern European research institutions\, including universities\, research academies and seminaries\, or young scholars from CEE on equivalent degree programmes outside the region. The programme is intended to support research projects of successful candidates during the final year of their MA course\, or developing their MA research topics for publication\, or with a PhD application in mind\, as well as those beginning to work on a PhD. Proposed projects should broadly fall under the project themes\, which are outlined below. \; It is expected that most applications will be submitted by natural scientists\, theologians and philosophers\, but there are no disciplinary restrictions and applicants with academic backgrounds in other areas are also welcome. Applications are welcome from researchers working in any religious tradition\, and from researchers working in no religious tradition.
\nFor the purposes of the project\, Central and Eastern Europe (CEE) is defined as: Albania\, Armenia\, Azerbaijan\, Belarus\, Bosnia and Herzegovina\, Bulgaria\, Croatia\, Czechia\, Estonia\, Georgia\, Hungary\, Kosovo\, Latvia\, Lithuania\, Moldova\, Montenegro\, North Macedonia\, Poland\, Romania\, Serbia\, Slovakia\, Slovenia and Ukraine.
\nActivities
\nSuccessful candidates will participate in a series of three masterclasses during the course of the programme. The meetings will take place over three days each at the Universities of Zagreb\, Warsaw\, and Oxford. Participants will have the opportunity to discuss their work as a group and with invited mentors\, as well as participate in seminars led by prominent visiting speakers. The Fellowship will cover all the costs of participating in each masterclass including travel and accommodation. The fellowship will conclude with an alumni workshop in the summer of 2026 which will cover all participant costs except travel. The total value of the Fellowship is 4000 USD. \;
\nSelected participants will have a further opportunity to receive the Marek Matraszek Oxford Fellowship to complete their work during a term at Oxford University\, where they will be able to work closely with a secondary supervisor to advance their research. The funding for research visits at Oxford University will cover accommodation\, living costs\, college fees\, and supervision and have a total value of 3000 USD. \;
\nSupported Research Themes
\nThe programme will support research which engages with Big Questions of universal human importance. We are especially interested in research into fundamental issues which straddle boundaries between disciplines including philosophy\, psychology\, physical sciences\, social sciences\, theology\, literature and cultural studies. Applicants will be expected to engage with recent developments in their disciplines\, and demonstrate a high standard of academic rigor. Suitable topics include\, but are not limited to:
\n▪ The significance of theological traditions for scientific practice today\;
\n▪ The relations of brains\, minds and human persons\;
\n▪ Whether physical cosmology can explain the origin of the cosmos\;
\n▪ The role of religion in the historical development of science\;
\n▪ The place of values in the natural world\;
\n▪ The relevance of literary works and traditions for understanding and interpreting Big Questions\;
\n▪ Phenomenology of human life and interpersonal relations\;
\n▪ Intellectual traditions in CEE and their import for Big Questions\;
\n▪ Free will and scientific determinism and/or divine foreknowledge\;
\n▪ Empirical psychology and the second person perspective\;
\n▪ Phenomenological approaches to religion\;
\n▪ Understanding notions of God\, good and evil in a scientific age.
\nFor further example areas that explore Big Questions applicants are strongly encouraged to visit the Humane Philosophy Society&rsquo\;s website where example areas of interest are listed.
\nFor more information on the NGRE fellowship programme as well as on NGRE alumni visit: \;https://www.humanephilosophy.com/ngre
\nApplication process
\nApplications for Exchange Fellowships must be submitted no later than 1 August 2025 for the cycle of the programme starting October 2025. Applications must include the following documents. \; \;
\n▪A proposal describing the research the candidate is carrying out\, how far the research is advanced\, and an outline of the work the candidate expects to complete during the course of their final year. \;
\n▪A full curriculum vitae\, and a statement saying how the candidate expects to benefit from participating in the programme
\n▪Two academic references including a reference from the candidate&rsquo\;s supervisor if the research project is part of an MA degree. \;
\n▪A confirmation from the candidate&rsquo\;s institution stating that they are allowed to participate in the programme during the academic year 2025&ndash\;6. \;
\nAll application materials should be submitted via email to info@humanephilosophy.com stating in the subject line: &ldquo\;NGRE application&rdquo\;. The results of the competition will be announced in September 2025.
\nBy submitting an application for the New Generation Research Exchange candidates accept and acknowledge the terms of processing their personal data for the purpose of the application process. For further information concerning the processing of personal data by the University of Warsaw see the personal data information sheet. If you have any questions please contact Dr Mikołaj Sławkowski-Rode: m.slawkowski-rode@uw.edu.pl \;
ORGANIZER;CN=Mikolaj Slawkowski-Rode;CN=Marija Selak;CN=Ralph Stefan Weir: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/London:20260906T140000 DTEND;TZID=Europe/London:20260906T170000 SUMMARY:Aesthetic Encounters with the Uncanny: Towards a Minimal Pneumatology UID:20260905T183356Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 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:20260905T170432Z DTSTART;TZID=Europe/London:20260907T000000 DTEND;TZID=Europe/London:20260909T170000 SUMMARY:The Aesthetics of Games UID:20260905T183357Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/London LOCATION:Manchester\, United Kingdom DESCRIPTION:British Society of Aesthetics Conference &ndash\; The Aesthetics of Games
\n7-9 September 2026
\nUniversity of Manchester\, UK
\nOver the past two decades\, games - both digital and non-digital - have become increasingly prominent within philosophy. As well as receiving attention from aestheticians\, games have been examined in ethics\, philosophy of action\, metaphysics\, philosophy of mind\, and social philosophy\, prompting questions about: agency\; responsibility\; rule-following\; normativity\; meaning\; responsibility for in-game actions\; the organisation of rule-governed activity\; the phenomenology of skilled performance\, and the ontological status of fictional and virtual entities. At the same time\, game studies has developed a rich interdisciplinary body of research addressing narrative\, space\, identity\, labour\, and politics.
\nThis conference aims to bring other philosophical discussions about games into sustained contact with aesthetics\, to furnish a more comprehensive picture of what kinds of aesthetic categories\, evaluative standards\, and conceptual tools are needed to understand the experiences games generate. At the same time\, it seeks to explore what pressure games place on familiar distinctions within aesthetics (e.g.\, between object and experience\, form and performance\, or representation and action)\, and to clarify what is at stake in treating games as aesthetically significant.
\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?
\nFull programme
\nMonday 7th September
\n\n\n\n\n10.00-11.00
\n\n\nArrival and coffee
\n\n\nArthur Lewis Boardroom\, Arthur Lewis Building
\n\n\n\n\n11.10-12.10
\n\n\nLuca Marchetti (University of Genova)
\nVirtual Reality and Other Minds
\n\n\nJohn Casken Theatre\, Martin Harris Building
\n\n\n\n\n12.15-13.15
\n\n\nGoran Vrane&scaron\;ević (University of Ljubljana)
\nThe Hollow Foundation: Imagination and the Inaccessible Game Space
\n\n\nJohn Casken Theatre
\n\n\n\n\n13.15-14.30
\n\n\nLunch Break
\n\n\n\n\n14.30-15.50
\n\n\nEmily Ryall (University of Gloucestershire)
\nWorkshop: \;Playing With Being: The Game of Ontological Fragments
\n\n\nRoom 2.05\, Williamson Building
\n\n\n\n\n15.55-16.55
\n\n\nChristina Stimson (Kyushu Institute of Technology) &\; Rebecca Raper (Cranfield University)
\nDo Video Games Add to Fiction&rsquo\;s Capacity to Exercise Our &lsquo\;Moral Imagination&rsquo\;?
\n\n\nJohn Casken Theatre
\n\n\n\n\n\;
\nTuesday 8th September
\n\n\n\n\n10.00-11.00
\n\n\nJaakko Stenros (Tampere University)
\nPlaying a World into Being: Aesthetics between Play\, Game\, and Performance
\n\n\nJohn Casken Theatre
\n\n\n\n\n11.05-12.05
\n\n\nTom Baker (University of St Andrews)
\nAgency\, Moral Learning and TTRPGs
\n\n\nJohn Casken Theatre
\n\n\n\n\n12.15-13.15
\n\n\nLunch Break
\n\n\n\n\n13.15-14.15
\n\n\nCraig Bourne (Independent) &\; Emily Caddick Bourne (University of Manchester)
\nDeserving to Be (Un)Lucky
\n\n\nJohn Casken Theatre
\n\n\n\n\n14.20-15.20
\n\n\nAaron Suduiko (University of Southern California)
\n&lsquo\;Ought&rsquo\; Without &lsquo\;Can&rsquo\;: Hopelessness and Faith in Video Games
\n\n\nJohn Casken Theatre
\n\n\n\n\n15.30-16.30
\n\n\nBenjamin Eneman (University of Texas)
\nPlaying Tragic Games with Nietzsche and Schopenhauer
\n\n\nJohn Casken Theatre
\n\n\n\n\n\;
\nWednesday 9th September
\n\n\n\n\n\n09.15-10.30
\n\n\nBreakfast\, with a tribute to aesthetician and philosopher of games Grant Tavinor\, from Pru Steinerts and colleagues (Lincoln University)
\n\n\nArthur Lewis Boardroom
\n\n\n\n\n10.30-11.30
\n\n\nDaniel Vella (University of Malta)
\nGames and the Beautiful: On Play and Ecstase in Kant\, Schiller\, Sartre and Fink
\n\n\nJohn Casken Theatre
\n\n\n\n\n11.35-12.35
\n\n\nKumru Akdoğan (University of Manchester)
\nFrom Gameplay to Harmony: Video Games as Art Objects
\n\n\nJohn Casken Theatre
\n\n\n\n\n12.45-13.45
\n\n\nAlex Fisher (University of Leeds)
\nQAnon\, Crosswords\, and Knowledge-Based Videogames: The Aesthetics of Inquiry
\n\n\nJohn Casken Theatre
\n\n\n\n\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:20260905T170432Z DTSTART;TZID=Europe/Berlin:20260910T090000 DTEND;TZID=Europe/Berlin:20260911T170000 SUMMARY:The Given UID:20260905T183358Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/Berlin LOCATION:Karen Blixens Plads 8\, Copenhagen\, Denmark\, 2300 DESCRIPTION:Perceptual experiences seem to present\, make manifest\, or &lsquo\;give&rsquo\; the world to us. Such experiences have &lsquo\;presentational phenomenology&rsquo\;\, or &lsquo\;presentational feel&rsquo\;\; they seem to offer &lsquo\;scene immediacy&rsquo\; or &lsquo\;givenness in-the-flesh&rsquo\;. And perhaps perceptual experiences are not unique in this regard: similar expressions have been used to articulate\, for instance\, mathematical intuitions\, and certain religious experiences. However\, most attempts to characterize presentational phenomenology revolve around striking yet unexplained metaphors. The aim of this conference is to move beyond metaphor\, exploring presentational phenomenology in a variety of different contexts and from a variety of different perspectives\, including epistemology\, philosophy of perception\, philosophy of religion\, psychopathology\, and VR research.
ORGANIZER;CN="Søren Overgaard";CN=Laura Oppi;CN="Kasper Møller Nielsen";CN=Mads G. Henriksen: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/Berlin:20260910T140000 DTEND;TZID=Europe/Berlin:20260911T170000 SUMMARY:The Limits of Critique: Phenomenology and Ideology UID:20260905T183359Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/Berlin LOCATION:Kerpener Str. 33\, Cologne\, Germany DESCRIPTION:THE LIMITS OF CRITIQUE: PHENOMENOLOGY AND IDEOLOGY
\n10&ndash\;11 September 2026
Husserl Archives\, University of Cologne
Kerpener Str. 30\, 50937 Cologne\, Germany
Phenomenology has often presented itself as a method capable of freeing thought from unexamined assumptions. Yet critical\, political\, and Marxist phenomenologies have shown that experience is always situated within historical\, social\, and political horizons. At the same time\, phenomenology has itself been criticized for obscuring the socio-historical mediations that constitute subjectivity.
\nThe workshop explores this tension by asking whether phenomenology can serve as a method of ideology critique\, where the limits of such a critique lie\, and to what extent phenomenology may itself become implicated in ideological formations. The contributions address gender ideology\, social imaginaries\, reification\, political belonging\, war\, science\, and the relationship between phenomenology and Marxism.
\nPROGRAMME
\nThursday\, 10 September 2026
\n14:00&ndash\;14:15
Welcome and introduction
Jesú\;s Guillermo Ferrer Ortega (University of Wuppertal) and Marco Cavallaro (University of Cologne)
Panel 1: Phenomenology and Gender Ideology
Chair: Marco Cavallaro
14:15&ndash\;14:35
Tris Hedges (Freie Universitä\;t Berlin/University of Copenhagen) and André\;a Delestrade (London School of Economics)
&ldquo\;&lsquo\;Gender Ideology&rsquo\; and the Limits of Phenomenological Critique&rdquo\;
14:35&ndash\;14:55
Lucie Boulay (Université\; Bordeaux Montaigne)
&ldquo\;The Ideology Producing Obstructed Transcendence: The Lived Experience of Emancipation\, a Phenomenological Approach to the Memoirs as an Epoché\; of Destiny\, Drawing on The Second Sex&rdquo\;
14:55&ndash\;15:15
Discussion
15:15&ndash\;15:30
Coffee break
Panel 2: Ideology and Imagination
Chair: Jesú\;s Guillermo Ferrer Ortega
15:30&ndash\;15:50
Francesca Casciotta (University of Jena)
&ldquo\;Beyond Suspension: A Phenomenology of Social Imaginaries as the Key to the Critique of Ideological Naturalisation&rdquo\;
15:50&ndash\;16:10
Carlos Anaya (University of Toronto)
&ldquo\;Ric&oelig\;ur on Ideology\, Utopia\, and Imagination&rdquo\;
16:10&ndash\;16:30
Discussion
16:30&ndash\;16:45
Coffee break
Panel 3: Ideological Field and Reification
Chair: Sara Dameno
16:45&ndash\;17:05
Damian Nussbaumer (University of St Gallen)
&ldquo\;The Dialectic of Reification: Reification as a Critical Concept in Merleau-Ponty and Adorno&rdquo\;
17:05&ndash\;17:25
Vanessa Ossino (University of Cologne/Université\; de Fribourg)
&ldquo\;Beyond False Consciousness: Merleau-Ponty on the Ideological Field&rdquo\;
17:25&ndash\;17:45
Discussion
19:00
Conference dinner at Hanoi Vibes\, Weyertal 47\, 50937 Cologne
Friday\, 11 September 2026
\nPanel 4: Myth\, Ideology\, and Political Belonging
Chair: Ragna Winniewski
09:30&ndash\;09:50
Piero Carreras (independent scholar)
&ldquo\;Existentialism and Mythological Machinery&rdquo\;
09:50&ndash\;10:10
Simon van Ramshorst (Radboud University)
&ldquo\;Beyond the Nation-State Horizon: Political Belonging and Ideology Critique&rdquo\;
10:10&ndash\;10:30
Discussion
10:30&ndash\;10:45
Coffee break
Panel 5: Political Phenomenology and the Critique of Ideology
Chair: Gudrun Reucher
10:45&ndash\;11:05
Weronika Maciejewska (University of Warsaw)
&ldquo\;Political Phenomenology as a Method for Situating Being within the Realm of Responsibility&rdquo\;
11:05&ndash\;11:25
Paul Gigon (Sciences Po\, Paris)
&ldquo\;Enzo Paci and the Phenomenological Critique of Ideology&rdquo\;
11:25&ndash\;11:45
Discussion
11:45&ndash\;12:00
Coffee break
Panel 6: Ideology Critique and Husserlian Phenomenology
Chair: Jesú\;s Guillermo Ferrer Ortega
12:00&ndash\;12:20
Bence Marosan (Budapest University of Economics and Business)
&ldquo\;From Critical Rationality to Ideology Critique: Husserl and Luká\;cs on Collective Authenticity and Emancipation&rdquo\;
12:20&ndash\;12:40
Dror Pimentel (Bezalel Academy of Arts and Design\, Jerusalem)
&ldquo\;Phenomenology as Critique of the Ideology of Science: Husserl with Marx&rdquo\;
12:40&ndash\;13:00
Discussion
13:00&ndash\;14:30
Lunch
Panel 7: War Ideology and Its Reception in Spanish Phenomenology
Chair: Marco Cavallaro
14:30&ndash\;14:50
Jesú\;s Dí\;az Á\;lvarez (UNED Madrid)
&ldquo\;Phenomenology and Ideology: Some Reflections on Ortega&rsquo\;s Reception of Max Scheler&rsquo\;s Der Genius des Krieges und der Deutsche Krieg&rdquo\;
14:50&ndash\;15:10
Jesú\;s Guillermo Ferrer Ortega (University of Wuppertal)
&ldquo\;Towards a Historical Phenomenology of War Ideology: Unamuno&rsquo\;s Stance on the Spanish Civil War&rdquo\;
15:10&ndash\;15:30
Discussion
15:30&ndash\;16:00
Final discussion and farewell
The workshop is organized by Marco Cavallaro (University of Cologne)\, Jesú\;s Guillermo Ferrer Ortega (University of Wuppertal)\, and Sara Dameno (University of Cologne).
\nFurther information and programme updates can be found here:
\n ORGANIZER;CN=Marco Cavallaro: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Asia/Shanghai:20260911T090000 DTEND;TZID=Asia/Shanghai:20260914T170000 SUMMARY:30th Annual Conference of Chinese Society for Phenomenology UID:20260905T183400Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Asia/Shanghai LOCATION:59 Zhongguancun Street\, Beijing\, China\, 100872 DESCRIPTION:30th Annual Conference of Chinese Society for Phenomenology
\nSeptember 11&ndash\;14\, 2026
\nBeijing\, China
\nThe 30th Annual Conference on Chinese Phenomenology will be held in Beijing from September 11 to 14\, 2026. The conference is organized by the Chinese Society for Phenomenology and hosted by the School of Philosophy and the Institute of Foreign Philosophy at Renmin University of China.
\n\nAbout the Conference
\n\nFrom its inception\, phenomenology has sought to return to experience in order to clarify the structures through which meaning is constituted. At the same time\, its sustained responsiveness to historical and scientific developments has ensured that phenomenology has never been isolated from the problems of its time. In the contemporary context&mdash\;shaped by the pervasive influence of artificial intelligence\, digital media\, the life sciences\, and computational technologies&mdash\;experience itself appears to be undergoing significant transformations. Technologies do not merely introduce new objects of experience\; they reconfigure the very modes through which the world is disclosed and rendered intelligible.
\n\nThese transformations raise pressing philosophical questions for phenomenology. How should phenomenological analyses respond to technologically mediated forms of experience? What conceptual resources does phenomenology offer for understanding shifting relations between technology\, embodiment\, agency\, and meaning? And how can phenomenology situate itself within ongoing debates in analytic philosophy\, the philosophy of technology\, and the sciences\, without relinquishing its distinctive methodological commitments?
\n\nAgainst this background\, the conference\, devoted to the theme &ldquo\;Phenomenology: Technology and the Humanities\,&rdquo\; seeks to provide an open forum for critical reflection on the role of phenomenology in the technological age\, as well as for a renewed assessment of its distinctive contributions to contemporary philosophy and interdisciplinary research at the intersection of the humanities and technology.
\n\nTopics of Interest
\n\;
\nThe conference welcomes contributions on phenomenology broadly construed. Topics include\, but are not limited to:
\nl \; Classical questions and figures in phenomenology
\nl \; Contemporary developments and new directions in phenomenological research
\nl \; Phenomenology and analytic philosophy
\nl \; Phenomenology and artificial intelligence
\nl \; Phenomenology and recent developments in the humanities
\nl \; Chinese phenomenology in historical and systematic perspectives
\n\nThis conference provides a distinctive forum for engaging with these critical issues. Alongside contributions from scholars working across diverse areas of phenomenology\, the conference will feature participation from a number of internationally recognized researchers\, including:
\nAndrea Altobrando (University of Padua\, Italy)
\nClaudie Majolino (Université\; de Lille\, France)
\nDachun Yang (Zhejiang University)
\nDaniele De Santis (Charles University\, Czech)
\nGenki Uemura (Okayama University\, Japan)
\nGeorg Stenger (University of Vienna\, Austria)
\nJocelyn Benoist (Université\; Paris 1 Panthé\;on-Sorbonne\, France)
\nJun Wang (Zhejiang University)
\nKatsunori Miyahara (Hokkaido University\, Japan)
\nKeith Crome (President of the British Society for Phenomenology\; Manchester Metropolitan University\, UK)
\nLiangkang Ni (Zhejiang University)
\nLilian Alweiss (Trinity College Dublin\, Ireland)
\nNicolas de Warren (Pennsylvania State University\, USA)
\nQingjie Wang (University of Macau)
\nShigeru Taguchi (Hokkaido University\, Japan)
\nWei Zhang (Sun Yat-sen University)
\nXiaowen Chen (Shandong University)
\nXiping Jin (Peking University)
\nZengding Wu (Peking University)
\nZhiwei Zhang (Renmin University of China)
\nZhouxing Sun (Zhejiang University)
\n......List is being updated.
\n\nFurther submissions from researchers worldwide are very welcome.
\n\nSubmission Guidelines
\n\nParticipants are invited to submit either a full paper or an extended abstract (in WORD format) by May 31\, 2026\, to: phenomenology2026@126.com
\n\nSubmissions should include:
\n1. \; \; \; \; \; \; \; \; Title of the paper
\n2. \; \; \; \; \; \; \; \; Author&rsquo\;s name
\n3. \; \; \; \; \; \; \; \; Institutional affiliation
\n4. \; \; \; \; \; \; \; \; Email address
\n\nAll submissions will be peer reviewed by the Chinese Society for Phenomenology. Authors of accepted submissions will receive a formal invitation to participate in the conference. Please note that\, due to limitations of funding and conference capacity\, participation by doctoral students is limited to a maximum of 15.
\n\nVenue and Schedule
\n\nThe conference will take place at Renmin University of China (Zhongguancun Campus) in Beijing.
\nSeptember 11: Arrival and registration
\nSeptember 12&ndash\;13: Conference sessions
\nSeptember 14 (morning): Departure
\n\nAccommodation\, meals\, and conference materials will be covered by the organizers. Participants are responsible for their own travel expenses.
\n\nOrganizing Committee
\n\;
\nHaojun Zhang
Chair of 30th Annual Conference of the Chinese Society for Phenomenology
School of Philosophy\, Renmin University of China\, Beijing\, China
Wei Zhang
\nPresident of the Chinese Society for Phenomenology
\nDepartment of Philosophy\, Sun Yat-sen University\, Guangzhou\, China
\n\nJanuary 4\, 2026
\n ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/Berlin:20260912T090000 DTEND;TZID=Europe/Berlin:20260913T170000 SUMMARY:Embodying Divergence: New Directions in Autism and Neurodiversity Research UID:20260905T183401Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/Berlin LOCATION:Dalgas Avenue 4\, Aarhus\, Denmark\, 8330 DESCRIPTION:Embodying Divergence: New Directions in Autism and Neurodiversity Research\nAt the heart of our connection to others lies our body. Inconspicuous\, animated\, expressive\, &ldquo\;the human body is the best picture of the human soul&rdquo\;\, Ludwig Wittgenstein once remarked. Over the last two decades\, following a growing academic interest in the lived\, experiencing body\, autism researchers are increasingly turning their attention to questions of autistic embodiment.
\nGuided by the rise of the neurodiversity movement\, earlier assumptions of autistic subjectivity as deficiency are being replaced by recognition of autism as embodied divergence. For autism researchers\, this increasingly means placing autistic experiences at the epistemic center\, and directing much-needed critical light towards broader\, political issues of socio-corporeal intersubjectivity as well as their frequent companions: discrimination and injustice.
\nWorking on both foundational and contemporary issues connected to the overarching theme\, the conference will bring together international autism and neurodiversity scholars\, with talks on trauma and autistic joy\, online sociality\, decolonization\, masking and gender\, predictive processing\, perceptual styles\, as well as historical and contemporary crises that have shaped autism research.
\nThe conference is hosted by the Phenomenology of Autism Research Network (PARN). The network is a collaboration between researchers from Aarhus University\, University of Copenhagen\, Macquarie University and the University of Exeter.
\nWe are committed to making this conference an autism-inclusive space both in terms of academic orientation but also practical organization. We urge both speakers and audience to be mindful of the normative dimension of language and concepts used to describe autism when engaging in discussions. Moreover\, we aim to create an environment where autistic scholars and participants can engage in discussions without unnecessary barriers.
ORGANIZER;CN=David Ekdahl;CN=Sofie Boldsen;CN=Emily Hughes: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/London:20260916T090000 DTEND;TZID=Europe/London:20260916T170000 SUMMARY:Interdisciplinary approaches to space and place UID:20260905T183402Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/London LOCATION:Pathfoot Building\, Stirling\, United Kingdom DESCRIPTION:Space and place play an important\, if under-theorised\, role across many of the disciplines studying the human mind. The distinction between place and space has been a central concern in phenomenology and human geography\, but it is often glossed over in disciplines like memory studies\, cognitive science\, or environmental psychology. The aim of this interdisciplinary workshop is to critically assess the dangers of focusing on space to the detriment of place\, as well as topological notions (like inside/outside or internality/externality) and the tension between spatialisation and relationality.
\nThe workshop takes place on the occasion of the visit of Jeff Malpas to the Centre for the Sciences of Place and Memory. Jeff Malpas will be the keynote speaker of the workshop.
\nProgramme and registration at \;https://placememory.net/interdisciplinary-approaches-to-space-and-place/
\nJeff Malpas FAHA is an Australian philosopher and emeritus distinguished professor at the University of Tasmania in Hobart. He was founder and\, until 2005\, Director of the university's Centre for Applied Philosophy and Ethics. He is the author or editor of more than 20 books with some of the world&rsquo\;s leading academic presses and has published over 120 scholarly articles on topics in philosophy\, art\, architecture\, and geography. His work draws on the thinking of a diverse range of thinkers including\, most notably\, Albert Camus\, Donald Davidson\, Martin Heidegger\, and Hans-Georg Gadamer. Much of his work is focussed on the idea of place and on the character of human being as standing in an essential relation to place leading to the characterisation of his work as a mode of 'philosophical topography'. Among his best-known works is Place and Experience: A Philosophical Topography\, and his most recent book is In the Brightness of Place: Topological Thinking in and after Heidegger.
\nEstablished in late 2024\, the Centre for the Sciences of Place and Memory is funded by a £\;4M award from the Leverhulme Trust over five years. Led by Professor John Sutton and Deputy Director Professor Paula Reavey\, the Centre is a dynamic\, collaborative\, interdisciplinary research project advancing knowledge in relations between place and memory. Anchored in Philosophy and housed in the Faculty of Arts and Humanities\, the Centre draws on cognitive sciences\, social sciences\, and the arts to break new ground in the study of spatial thinking\, disorientation\, and remembering. It connects the sciences of space and memory with contemporary practical concerns about memory\, cognition\, emotion\, and place. Centre researchers deploy diverse methods\, integrating conceptual\, experimental\, qualitative and ethnographic approaches to address pressing questions about how people locate and orient themselves in space and time.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/London:20260917T180000 DTEND;TZID=Europe/London:20260917T193000 SUMMARY:Robust Strength of Will UID:20260905T183403Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/London DESCRIPTION:BSP Research Seminar 2026
\nSession 2
\nDenis Džanić
\nOnline | 17 September | 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.
\n\nDenis Džanić
\nRobust Strength of Will
\nDate and time: Thursday 17 September 2026\, 18:00&ndash\;19:30 UK/Ireland time
\nWeakness of will\, understood as free and intentional action against one&rsquo\;s best judgment or resolution\, is typically taken to be a paradigm example of irrational behavior. There is widespread agreement that strength of will\, in contrast\, is a desirable\, normatively binding feature of our agency. But what exactly is strength of will? How does it work\, and why should we exercise it? In this talk\, I provide a phenomenological account of strength of will. I first briefly outline one popular and attractive theory\; despite its plausibility\, I argue\, it delivers an insufficiently precise account of the normative pressures associated with strength of will. I then leverage two Husserl-inspired notions &mdash\; &lsquo\;position-taking&rsquo\; and the &lsquo\;I can&rsquo\; &mdash\; and flesh out a phenomenologically more faithful account which\, I suggest\, captures the normative mechanisms underwriting strength of will.
\n\nFind out more about session 2 - including free online joining instructions - and the remaining sessions of the BSP Research Seminar 2026 at BSP Online.
\n \; ORGANIZER;CN=Alessandro Guardascione: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Australia/Melbourne:20260922T153000 DTEND;TZID=Australia/Melbourne:20260922T170000 SUMMARY:Constituting Religious Belief in Experiencing Faith. A Husserlian Contribution to Revelation. UID:20260905T183404Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Australia/Melbourne LOCATION:250 Victoria Parade\, East Melbourne\, Australia DESCRIPTION:Revelation is central to the task of phenomenology in its &ldquo\;bringing to light&rdquo\; phenomena as they appear to us (Gschwandtner 2024). In a phenomenology of religious experience\, divine revelation has opened beyond &lsquo\;doctrinal content&rsquo\; toward multiple ways of thinking through experiences of the divine as &lsquo\;self-affective&rsquo\; (Henry)\, &lsquo\;saturated&rsquo\; (Marion)\, &lsquo\;dialogic&rsquo\; and as &lsquo\;event&rsquo\; (Horner 2022). \;
\nConstitution deals with the presentation of ordinary objects in perception. It is a key\, all-pervading conceptual device for Husserl in his seeking clarity to understand the world through phenomenological analyses (Sokolowski 1970). There is a deep methodological divide between revelation and constitution. One reason is because constitution cannot account for divine phenomena since they do not appear to us in ordinary perception.
\nA consequence has been to dismiss &lsquo\;phenomenologies of constitution&rsquo\; in the religious context on two fronts. First\, in its inability to describe divine phenomena\, resulting in a widening and/or redefining of Husserlian concepts and method (Dika and Hackett 2016)\; and secondly\, in prohibiting phenomenological method from analysing religious questions best left to theology (Janicaud 2000).
\nElsewhere\, I have argued that an intentional analysis of faith and doubt is possible if one&rsquo\;s regard is directed toward the noetic-noematic structures of believing: the object of belief is a belief as such\, supervened within a community of believers. Drawing on the eidetic laws within Husserl&rsquo\;s series of belief modalities\, I further analysed these movements of believing as faith formation through an interrelated frame of epistemic\, imagistic and aesthetic-kinetic constitutions (Husserl 1983\; McNeilly 2015).
\nIn this paper\, I propose that phenomenologies of constitution offer a robust and revelatory approach to religious experience. I argue that coming back to the constitution of an object that fully presents\, illuminates rather than excludes an account of these experiences. Furthermore\, I argue that God or divine entities\, while appearing to be limits to phenomenological method\, are no less elusive\, or absent as objects in the mind than how they figure in rational\, cataphatic\, mystical\, and apophatic arguments for existence. I will attempt to show how an intentional analysis of constitution reveals something missing in revelation\, by way of a more stable object: the belief of a belief itself. Rather than seeing constitution as a rival approach to revelation\, I ask: how can the limits of both bring out the richness of experience for the other? \; \; \;
\nOverall\, the paper aims to bring us back to Husserl in a phenomenology of religious experience\, where phenomenologies of constitution have been downplayed if not outright dismissed at the peril of losing something profound in understanding one&rsquo\;s faith
ORGANIZER;CN=Caleb Perl: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/Vilnius:20260924T100000 DTEND;TZID=Europe/Vilnius:20260925T170000 SUMMARY:International Conference "The Artificial Mind: Art and Philosophy after AI" UID:20260905T183405Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/Vilnius LOCATION:Konstitucijos pr. 22\, Vilnius\, Lithuania DESCRIPTION:International Conference
\nThe Artificial Mind: Art and Philosophy after AI
\n24-25 September 2026
\nNational Gallery of Art
\n22 Konstitucijos Ave. \;
\nVilnius\, Lithuania
\nThe title &ldquo\;Artificial Mind&rdquo\; references Claude Lé\;vi-Strauss&rsquo\; \;The Savage Mind (La Pensé\;e sauvage (1962)\, a foundational work in anthropology\, in which he argues that &ldquo\;savage&rdquo\; and &ldquo\;civilized&rdquo\; thought share the same epistemological architecture &ndash\; differing not in structure but in mode of operations. While the &ldquo\;civilized&rdquo\; engineer works with purpose-built concepts and tools toward a specific end\, the &ldquo\;savage&rdquo\; bricoleur thinks with whatever is at hand\, constructing new meanings from fragments.
\nWith the advent of AI and large language models (LLMs)\, we might speak of a new variation of thought &ndash\; the \;Artificial \;Mind &ndash\; that combines these principles. AI is typically figured as the apotheosis of engineering: a rational\, systematic agent grounded in logic\, computation\, and algorithm. Yet what LLMs actually do resembles \;bricolage \;far more closely &ndash\; repurposing and recombining existing anthropogenetic materials to produce outputs that are heterogeneous assemblages rather than engineered constructions in the strict sense. More fundamentally\, the Artificial Mind points to the technicality of thought itself\, which no longer appears as an autonomous\, interior human faculty\, but as an operational process structured by historically and materially situated practices. \;
\nUnsurprisingly\, AI has provoked philosophy &ndash\; across both its analytic and continental branches &ndash\; into responses\, reflections\, and reservations ranging from careful conceptual revision to outright alarm. Perception\, judgement\, agency &ndash\; domains previously considered exclusive to human reasoning &ndash\; are now contested terrain. Phenomenology asks how mediation by artificial neural networks alters the fundamental structures of experience\; ethics becomes concerned with the conditions of moral formation when the environments that shape us become generative\, while political philosophy &ndash\; with what institutional settings are required when the very capacities of judgement become increasingly automated. \;
\nThe conference invites theoretical and empirical contributions on the tectonic transformations AI has introduced into the conceptual space of the \;post \;&ndash\; at least insofar as it pertains to the human. Conceptually\, this rethinking necessitates a shift from anthropology toward \;postanthropology \;&ndash\; at once a postanthropocentric revision of disciplines confronted with a non-human form of thought\, and a broader interrogation of the Anthropos as the presumed center of agency\, knowledge\, and meaning-making. \;
\nThis rethinking is not without tensions. The apparent radical alterity of the artificial mind remains deeply embedded in all-too-human systems &ndash\; and is therefore inescapably implicated in their structures and mechanisms of exploitation\, extraction\, and control &ndash\; capitalism\, patriarchy\, and colonialism\, among others. As Luciana Parisi observes\, AI is haunted by &ldquo\;the paradox of aesthetics and recursive algorithms that sustain the freedom of \;homo bioeconomicus \;through the prototype of the slave-machine&rdquo\; (2023). In this sense\, AI occupies an ambivalent position: it destabilizes the human/non-human distinction that has historically underpinned oppressive regimes\, while simultaneously intensifying and rearticulating them.
\nAt the same time\, the notion of the artificial points toward artifice &ndash\; the domain of art &ndash\; where meaning has long been produced through practices of bricolage: mediation\, staging\, and re/combination. AI- and algorithmic art render these operations not only explicit but scalable and programmable\, thereby problematizing the status of artistic production: what does it mean to make art after AI? Confronted with the automation of its own conditions of possibility\, will art remain a privileged site of meaning-making or become one modality of algorithmic recombination among many? \; \;
\nRather than a eulogy for the human or for art\, the conference is envisioned as a platform of creative exchange between philosophical and artistic interventions &ndash\; a collective attempt to think our posthuman or more-than-human future(s). In line with Yuk Hui&rsquo\;s programmatic vision\, we want to foster artistic\, conceptual\, and technical practices that &ldquo\;maintain and reproduce biodiversity\, noodiversity\, and technodiversity&rdquo\; (2023) under the homogenizing conditions of automation. \;
\nContributions may address\, but not limited to:
\n·\; \; \; \; \; \; \;AI and the transformation of mind\, thought\, and cognition
\n·\; \; \; \; \; \; \;Post/Phenomenology of AI and the mediation of embodiment
\n·\; \; \; \; \; \; \;Art\, technics\, and creative practices in the age of AI and algorithms
\n·\; \; \; \; \; \; \;Agency\, subjectivity\, and authorship in human-machine assemblages
\n·\; \; \; \; \; \; \;Ethical\, critical\, and political perspectives on AI infrastructures
\n·\; \; \; \; \; \; \;Alternative technological imaginaries and technocultures
\n·\; \; \; \; \; \; \;Experimental\, speculative\, and situated approaches to AI
\nProposals of up to 250 words should be sent to Denis Petrina (denis.petrina@lkti.lt) by August 15 2026. Please include the speaker&rsquo\;s name and institutional affiliation. Accepted presenters will be notified by August 25 2026. \;
\nA thematic issue of &ldquo\;Athena: Philosophical Studies&rdquo\; is planned for 2027. Extended articles based on conference presentations will be considered for publication. \; \;
\nInformation about the journal: \;https://athena.lt/home
\nConference fee: \;The conference is free of charge. However\, travel and accommodation expenses are to be covered by participants. \;
\nWorking language: \;English
\nFormat: \;The conference is an onsite event.
\nConference organizer: \;Lithuanian Culture Research Institute
\nConference partner: \;National Gallery of Art
\nOrganizing committee: \;Danutė Bacevičiūtė\, Laurynas Norus\, \;Denis Petrina\, Justas Petronis\, \;Augustas Pinkevičius\, Aistis Žekevičius\, Audronė Žukauskaitė
\nContact for enquiries: \;denis.petrina@lkti.lt
ORGANIZER;CN=Justas Petronis;CN=Denis Petrina: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/Belgrade:20260925T090000 DTEND;TZID=Europe/Belgrade:20260927T170000 SUMMARY:Updating the Totalitarian Question: Subject\, Truth\, and Resistance in Post-Totalitarian Reality UID:20260905T183406Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/Belgrade LOCATION:Ljubljana\, Slovenia DESCRIPTION:v\\:* {behavior:url(#default#VML)\;} o\\:* {behavior:url(#default#VML)\;} w\\:* {behavior:url(#default#VML)\;} .shape {behavior:url(#default#VML)\;} Normal 0 false false false false SL X-NONE X-NONE/* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"\; mso-tstyle-rowband-size:0\; mso-tstyle-colband-size:0\; mso-style-noshow:yes\; mso-style-priority:99\; mso-style-parent:""\; mso-padding-alt:0cm 5.4pt 0cm 5.4pt\; mso-para-margin:0cm\; mso-pagination:widow-orphan\; font-size:10.0pt\; font-family:"Calibri"\,sans-serif\; mso-bidi-font-family:"Times New Roman"\; mso-ansi-language:SL\; mso-fareast-language:SL\;}
\nOn the anniversary of Hannah Arendt's birth\, it is extremely relevant to reconsider her analysis of totalitarianism in the context of contemporary conditions\, which many describe as post-totalitarian\, diffuse\, and systemic. Although 20th-century totalitarianism seems to be historically over\, its structures&mdash\;the breakdown of the public sphere\, the manipulation of reality\, the bureaucratization of guilt\, and the degradation of the individual into a function&mdash\;are present today in more subtle but no less effective forms. It is necessary to go deeper than detecting politics into the very anthropological and ontological core of the problem: the loss of man's capacity for thought\, judgment\, and responsibility. It is precisely this loss that is the fundamental question linking her thinking to Kierkegaard's existential turn\, Havel's analysis of the post-totalitarian system\, and the vision of an existential revolution in the 21st century.
\nFor Arendt\, totalitarianism arises when individuals lose their inner orientation and capacity for personal judgment. The mass man\, as she describes him\, is isolated\, atomized\, and at the same time completely embedded in an ideological system that offers him false certainty. This man does not feel the need to think\; Arendt's "banality of evil" is not driven by fanatics\, but by bureaucrats without inner reflection. Arendt shows that life in such a system produces "subjects without an inner core" who adapt to the logic of necessity and renounce personal responsibility. This condition is a prerequisite for any totalitarian regime\, which is merely a consequence of the disintegration of subjectivity.
\nVá\;clav Havel in The Power of the Powerless continues Arendt's diagnosis\, but shifts it to the context of post-totalitarianism\, where repression is no longer explicit but structured into everyday routines\, symbolic gestures\, and the pressure of conformity. Havel's "life of lies" is not merely a moral category\, but an ontological condition: the individual renounces authentic expression because he is dependent on a system that dictates what is "normal\," "safe\," and "acceptable." The post-totalitarian society that Havel describes is built on millions of small compromises.
\nIt is interesting to note that this situation is emerging in entirely new forms in the 21st century: not only in political regimes\, but also in technological structures\, the attention economy\, algorithmic regulation of information\, and social pressure to performative identity. In this sense\, Havel is more relevant today than he was at the time of his writing.
\nKierkegaard recognized as early as the 19th century that the modern age creates a "public sphere" in which the individual is dissolved into abstraction. "The crowd is untruth" is his radical response to a process that\, in Arendt's and Havel's perspective\, leads to complete depersonalization. The existential turn in Kierkegaard means a return to the inner experience of decision-making: the subject must become responsible to himself\, to his "eternal self\," not to the expectations of the crowd. This is a decision that requires passion\, risk\, and a willingness to be nonconformist.
\nSince 2013\, Kierkegaard conferences and contemporary existential hermeneutics have been exploring this very idea: today\, the subject is losing not only its moral orientation\, but also its ontological weight. The existential turn is therefore necessary not so much as a philosophical fashion\, but as a condition for the preservation of humanity.
\nThe internal transformation of the subject is thus a prerequisite for the transformation of the world. The existential revolution is not political\, but ontological\; it does not build a new ideology\, but restores man as the bearer of truth\, independent of the pressures of the system.
\nWe must therefore transfer the analysis to the immediate present: post-totalitarian tendencies are evident today in digital surveillance\, the algorithmisation of the public sphere\, psychopolitical mechanisms\, the culture of the performative self\, and society's fear of exclusion and the breakdown of dialogue. The existential revolution is thus a break with the structure of "living a lie\," which is no longer tied solely to political repression\, but to the entire configuration of late modernity.
\nWithout internal responsibility\, there is no external freedom\; without personal truth\, there is no political truth\; without the subject\, there is no democracy.
\nWe can argues that the key to understanding contemporary post-totalitarian reality lies in the existential renewal of the single individual. The Hannah Arendt anniversary encourages us to consider her warning together with the existential tradition\, which offers not only a diagnosis but also a path of resistance and transformation.
\n\;
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/London:20260930T000000 DTEND;TZID=Europe/London:20260930T000000 SUMMARY:Hegel’s Philosophy of Action - CFP Open Philosophy UID:20260905T183407Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/London DESCRIPTION:CALL FOR PAPERS
\nfor a topical issue of \;Open Philosophy
\nHEGEL&rsquo\;S PHILOSOPHY OF ACTION
\nOpen Philosophy \;(https://www.degruyterbrill.com/journal/key/opphil/html) invites submissions for the topical issue &ldquo\;Hegel&rsquo\;s Philosophy of Action&rdquo\;\, edited by Bojana Jovićević (University of Ljubljana) and Gregor Schä\;fer (University of Basel/University of London).
\nDESCRIPTION
\n\;
\nThe topic of this issue is Hegel&rsquo\;s account of action. To act typically means to realize one&rsquo\;s goals through the exercise of one&rsquo\;s intention &ndash\; that is\, one acts upon reasons that justify one&rsquo\;s action as true and good. If one fails to act\, one&rsquo\;s reasons are obstructed &ndash\; either by external circumstances\, such as unfavourable conditions\, or by one&rsquo\;s inertia of intelligence\, the additional judgement required from the agent to translate one&rsquo\;s intention into concrete action.
\nOn this view\, action is understood as a predicate of ability: the power to act is conceived independently of its actual conditions. In this light\, whether an action is realized becomes irrelevant\, since its validity is not empirically verifiable. In other words\, if action is understood as mere potentiality &ndash\; prior to entering into relations with the empirical world &ndash\; its effects on others\, or how they judge it\, become entirely irrelevant. The agent\, in this sense\, retains the authority to insist that\, regardless of what one actually does\, one&rsquo\;s intention remains perfectly valid.
\nHegel criticizes this model. It may turn out that\, in acting from intention\, the agent is mistaken. Or even if one&rsquo\;s reasons are sound\, the outcome could still be wrong. For instance\, helping others may be a valid principle\, but the way it is employed could be flawed if those one intends to help are\, in fact\, hindered or harmed by one&rsquo\;s actions. In other words\, knowing that an action conforms to an ability (potentia) is never enough to rule out the possibility that something about it is wrong in the particular situation. That possibility could only be excluded if the content of the action were realized in its concrete exercise &ndash\; a notion that undermines the very idea of ability as such. Therefore\, Hegel insists that action cannot be separated from one&rsquo\;s concrete doing. On Hegel&rsquo\;s terms: the actuality of purpose is the purpose of acting. Because the consequences of action partake within the causality of the action itself\, as a result every action is\, by its very concept\, incongruent with the agent&rsquo\;s prior intention. Hegel&rsquo\;s prominent critique of moral action &ndash\; as an action that focuses solely on intentions and\, insofar as it takes place in the actual form of social and political life\, comes into conflict with its consequences &ndash\; is evidently connected with this structure.
\nIf no action can be separated from its actual consequences\, then what distinguishes a successful action from a failed one? And if action is mediated by the incongruence between intention and outcome\, what does this imply for the &ldquo\;truth&rdquo\; of the entire process of the action? What is &ndash\; from this perspective &ndash\; a &ldquo\;wrong&rdquo\; action\, what is a &ldquo\;true&rdquo\; action\, and how do they relate to each other in understanding the entire process of action? Moreover\, if action cannot be free from intention or validated by its outcome\, but both of them can be explained only through the whole of its process\, how then should we interpret the ethics of Hegel&rsquo\;s philosophy of action (as both a deontological and a utilitarian or pragmatist interpretation would be misleading)?
\nThe present issue aims to explore these questions and the nexus of related topics (e.g.\, virtuous action\, political action\, historical action) from varied perspectives\, all of which stem from the following conceptual tension: for Hegel\, action resides in one&rsquo\;s concrete doing &ndash\; there is no action outside of what one actually does\, and in this sense\, action cannot be validated by one&rsquo\;s intention in its entirety. Yet this does not mean that its validity depends on its consequences\; rather\, both intention and outcome are explained in light of knowledge discerned through action.
\nWhile Hegel&rsquo\;s understanding of action has gained growing interest in recent scholarship\, this aspect remains largely overlooked and underdeveloped. Beginning with the Phenomenology of Spirit\, traversing through the Science of Logic\, and culminating in the Philosophy of Right and the Philosophy of History\, this question remains highly relevant for Hegel&rsquo\;s entire practical philosophy. Specifically\, this issue aims to explore\, among others\, the following set of problems as articulated in Hegel&rsquo\;s practical philosophy:
\n·\; \; \; \; \; \; \; How is practical knowledge related to action\, and what grounds this relation?
\n·\; \; \; \; \; \; \; In what ways do intention and outcome figure within the causality of action\, and across different kinds of action (virtuous\, political\, historical\, etc.)?
\n·\; \; \; \; \; \; \; What is the relation between failed and successful action? Are these distinct or simply different aspects of one and the same concept of action?
\n·\; \; \; \; \; \; \; How can we distinguish action from the notions of ability\, power\, or disposition?
\n·\; \; \; \; \; \; \; Is action independent of\, or dependent upon\, other competent subjects\, and does this imply that it is intersubjective and social in its origin?
\n·\; \; \; \; \; \; \; What does it mean to concretely exercise action within specific forms of social and political life?
\n
HOW TO SUBMIT
\nSubmissions will be collected from September 1 to September 30\, 2026. There are no specific length limitations.
\nTo submit an article for the special issue of Open Philosophy\, authors are asked to access the online submission system at:
\nhttp://www.editorialmanager.com/opphil/ \;
\nPlease choose as article type: Hegel&rsquo\;s Philosophy of Action
\nBefore submission the authors should carefully read over the Instruction for Authors\, available at: \;https://www.degruyter.com/publication/journal_key/OPPHIL/downloadAsset/OPPHIL_Instruction%20for%20Authors.pdf \;
\nAll contributions will undergo critical review before being accepted for publication.
\nFurther questions about this thematic issue can be addressed to Bojana Jovićević at \;bojana.jovicevic@ff.uni-lj.si and/or Gregor Schä\;fer at gregor.schaefer@unibas.ch. In case of technical problems with submission\, please write to Assistant.Managing.Editor@degruyterbrill.com \;
\nBecause \;Open Philosophy \;is published under an Open Access model\, as a rule\, publication costs should be covered by so called \;Article Publishing Charges \;(APC)\, paid by authors\, their affiliated institutions\, funders or sponsors.
\nAuthors without access to publishing funds are encouraged to discuss potential discounts or waivers with OA Portfolio Manager Magdalena Skoneczna (magdalena.skoneczna@degruyterbrill.com) before submitting their manuscripts.
\nFind us on facebook: https://www.facebook.com/DGOpenPhilosophy
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/London:20260930T090000 DTEND;TZID=Europe/London:20260930T090000 SUMMARY:Otherness (online) UID:20260905T183408Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/London DESCRIPTION:Dear All\,
\nAlthough submissions to our conference are officially closed\, unforeseen circumstances required us to transfer the SoPheRE Conference on Otherness to an online format. While we regret not being able to meet everyone in person this year\, this transition also creates an opportunity to broaden the scope of our discussions and accept a limited number of additional papers.
\nWe therefore invite new abstract submissions (maximum 500 words)\, formatted for anonymous review. Abstracts must be written in English and sent toconference2026@sophere.org.
\nWe will review submissions on a rolling basis and aim to communicate decisions within approximately one week of receipt. The submission period will remain open until our online capacity is full or till the end of September\, at which time we will need to finalize the conference program.
\nThe original Call for Papers can be found here:
\nKeynote speakers:
\nMichael Barber (Saint Louis University): &ldquo\;The Question of the Ideology of Religious Experience and the Other: Essence\, Social Science\, and Verstehen&rdquo\;
\nPeter Costello (Providence College): &ldquo\;Marked By the Other: A Reading of Husserl and Genesis&rdquo\; \;
\nJoseph Rivera (Dublin City University): &ldquo\;Where to Experience the Other: A Critical Reading of Michel Henry&rdquo\; \;
\nMichael Staudigl (University of Vienna): &ldquo\;Barbarians\, Cannibals\, Terrorists: A Tropological Phenomenology of Otherness&rdquo\; \;
\nWe welcome additional submissions on Otherness in religion\, including\, but not limited to\, questions such as:
\nWith regard to Otherness in social and societal contexts\, we welcome phenomenological reflections on both contemporary and historical issues. We are particularly interested in contributions that apply phenomenological methods to the understanding of social diversity\, conflict\, migration\, exclusion\, inclusion\, and related topics.
\nWe look forward to receiving your submissions.
\nThe Organizers: Olga Louchakova-Schwartz (UC Davis)\, Martin Nitsche (Czech Academy of Sciences)\, Mary Shahanan (Atlantis Technological University)\, Tareq Ayoub (Western University Canada).
ORGANIZER;CN=Olga Louchakova-Schwartz;CN=Martin Nitsche: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=America/Sao_Paulo:20260930T090000 DTEND;TZID=America/Sao_Paulo:20261002T170000 SUMMARY:International Colloquium on Phenomenology and Critique UID:20260905T183409Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:America/Sao_Paulo LOCATION:Rua Roraima\, 1000\, Santa Maria\, Brazil DESCRIPTION:The 1st Colloquium on Phenomenology &\; Critique will take place from September 30 to October 2\, 2026\, in a hybrid format\, organized by the Graduate Program in Philosophy at UFSM in partnership with the LATIFA research group\, and will bring together national and international researchers to further the debate on Critical Phenomenology and the field&rsquo\;s contributions to a phenomenological approach to contemporary political and social issues. The event aims to explore the field of &ldquo\;critical phenomenology&rdquo\; (Weiss\, Murphy &\; Salamon\, 2020\; Magrí\; &\; McQueen\, 2023\; Hermann\, 2023) as a horizon of phenomenological critique capable of encompassing phenomena in the fields of social\, identity-based\, embodied\, and institutional politics.
ORGANIZER;CN=Camila Palhares Barbosa: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/Rome:20261001T080000 DTEND;TZID=Europe/Rome:20261001T080000 SUMMARY:Winter School in Phenomenology: "Phenomenology of the We. Intersubjectivity\, Collective Emotions\, and the Constitution of the Social World" UID:20260905T183410Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/Rome LOCATION:Via Porta di Massa 1\, Napoli\, Italy\, 80133 DESCRIPTION:The Winter School \;Phenomenology of the We \;invites graduate students\, doctoral researchers\, and early-career scholars to explore phenomenological approaches to \;intersubjectivity and emotions. The event aims to foster discussion on the structures of shared experience\, collective intentionality\, affective relations\, and the constitution of social life\, bringing classical phenomenological perspectives into dialogue with contemporary debates. The Winter School will feature keynote lectures by \;Dan Zahavi \;and \;Sophie Loidolt.
\nMorning Programme
\nThursday\, 19 November
\nDan Zahavi
The Unity and Plurality of Emotional Sharing
Anna Donise \;
Empathetic Relationships and the Original Self
Friday\, 20 November
\nSophie Loidolt
Philosophy as a Communal Form of Life: Assessing Husserl&rsquo\;s Political Visions in the Kaizo Articles
Anna Pia Ruoppo
Back to the Origins: Ethics and Politics in Martin Heidegger
The \;morning lectures are open to the public\, while the \;afternoon workshops are reserved for 20 selected participants. The workshops are designed to encourage intensive discussion and close interaction among participants and keynote speakers.
\nApplications and presentations
\nThose wishing to participate in the Winter School are invited to submit a \;short motivation letter\, accompanied by a \;brief biographical note. Applicants who would also like to present their work during the afternoon workshops should additionally submit an \;abstract of no more than 1\,000 words. Abstracts should address topics related to the general themes of the Winter School and should be written in English. Of the \;20 participants admitted to the Winter School\, 6 will be selected to give a 15-minute presentation\, followed by discussion. Applicants who are not selected to give a presentation may therefore still be admitted as participants and take part in all afternoon workshops.
\nWe particularly welcome abstracts addressing topics including\, but not limited to:
\nSubmission deadline: \;1 October 2026
Notification of acceptance: \;15 October 2026
Abstracts should be submitted to: \;lorenzo.cavallo2@unina.it \;and \;giulia.salzano@unina.it
\nFurther information regarding the venue and programme will be communicated to selected participants.
ORGANIZER;CN=Anna Donise;CN=Anna Pia Ruoppo: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/London:20261001T090000 DTEND;TZID=Europe/London:20261003T170000 SUMMARY:Religion\, Politics\, and Cognitive Warfare: Information\, Interpretation\, Conspiracy\, and the Struggle for Reality UID:20260905T183411Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/London DESCRIPTION:Religion\, Politics\, and Cognitive Warfare: Information\, Interpretation\, Conspiracy\, and the Struggle for Reality Call for Papers and PresentationsDetails
\nThe Call For Proposals
\nThe Journal for Cultural and Religious Theory (JCRT) invites proposals for an online conference entitled \;Religion\, Politics\, and Cognitive Warfare: Information\, Interpretation\, Conspiracy\, and the Struggle for Reality. \;The proceedings will be considered for publication in a special issue of the \;JCRT.
\nThis conference investigates how beliefs\, paranoia\, and conspiratorial modes of knowing shape a contemporary cognitive battlespace in which actors struggle to define truth\, authority\, and reality itself. Drawing on Michel Foucault&rsquo\;s \;Lectures on the Will to Know \;and Julia Kristeva&rsquo\;s \;This Incredible Need to Believe \;(2024)\, we focus on practices of selective fact use and &ldquo\;truth-selecting&rdquo\; that construct alternative epistemic orders while claiming privileged access to what is &ldquo\;really&rdquo\; going on.
\nRather than treating conspiracy thinking as merely political or psychological\, the conference foregrounds its religious dimensions: faith in hidden powers\, moral dualism\, apocalyptic expectation\, and hermeneutical struggle over revelatory access to the real. Conspiracy cultures routinely reproduce theological structures of knowing&mdash\;visions of salvation and corruption\, truth and deception\, initiation and blindness. At the same time\, new forms of &ldquo\;cognitive warfare&rdquo\; reframe these religious energies within state and platform attempts to govern perception\, attention\, and trust. Artificial intelligence\, algorithmic media\, and strategic information campaigns do not only deliver messages\; they create digital ecologies in which suspicion becomes faith-like and revelation is continual.
\nThe conference organizers are seeking proposals of high academic quality that take a reflective and analytical approach to both general and specific topics with international appeal or focus. We encourage contributions from scholars of religious studies\, philosophy\, communication\, sociology\, security studies\, psychology\, media\, and related fields. Submissions should engage religion as a dynamic force&mdash\;conceptually\, historically\, or materially&mdash\;within the cognitive battlespaces of our time. We encourage contributions from a spectrum of perspectives\, approaches\, and methodologies.
\nWe are not interested in papers that simply rehearse or promote particular conspiracies\, or that use the conference as a platform for calling out disliked groups. We are not interested in polemics\, jeremiad\, or de facto advocacy pieces. Instead\, we welcome theoretically informed and methodologically rigorous work that takes the religious and epistemic dimensions of cognitive conflict seriously as objects of critical inquiry.
\nTopics and Guiding Questions
\nProposals may address\, but are not limited to\, the following subthemes and questions:
\n1. Paranoid Styles and Truth-Selecting
\nReligious narratives have always negotiated the boundary between revelation and delusion\, authority and transgression. This subtheme explores how conspiratorial and paranoid styles echo older religious hermeneutics&mdash\;selective citation\, esoteric interpretation\, claims to hidden truth&mdash\;while retooling them in secular or digital forms. How do religious movements or quasi-religious publics narrate their privileged access to hidden realities? What theological and philosophical resources&mdash\;including the Foucauldian genealogy of the &ldquo\;will to truth&rdquo\;&mdash\;sustain these modes of &ldquo\;truth selection&rdquo\; and suspicion?
\n2. Zionism\, Antisemitism\, and Global Conspiracy Imaginaries
\nReligious symbols and myths remain central to global conspiracy thinking\, and Judaism occupies a particularly charged position in these narratives. This subtheme invites analyses of antisemitic conspiracies past and present\, from classical &ldquo\;hidden ruler&rdquo\; myths to their algorithmic reprints in digital culture. How do such imaginaries convert theological motifs into political paranoia? What criteria can scholars use to distinguish legitimate critique of religion or state policy from conspiratorial reinscriptions of sacred enmity and eschatological blame?
\n3. AI\, Platforms\, and Paranoid Infrastructures
\nTechnological systems now mediate belief and belonging in ways that rival traditional religious institutions. As artificial intelligence curates information and personalizes experience\, it also reconfigures how suspicion\, revelation\, and trust are produced and distributed. This subtheme asks whether algorithmic systems function as &ldquo\;paranoid infrastructures&rdquo\;&mdash\;digital environments that reinforce particular patterns of attention and faith. How do these systems become sites of religious projection\, and how do AI-generated and synthetic media intersect with conspiracy\, extremism\, and religious imaginary?
\n4. Cognitive Warfare and the Expanded Battlespace
\nThe concepts of &ldquo\;cognitive warfare&rdquo\; and &ldquo\;cognitive domain operations&rdquo\; increasingly shape strategic and policy discourse\, yet they resonate with deeply theological questions about will\, truth\, and freedom. When states and institutions seek to &ldquo\;weaponize&rdquo\; belief or perception\, they enter into the same struggle for reality long theorized within religious and philosophical traditions. How might religious studies and critical theory help decode the sacred undercurrents of this emerging battlefield&mdash\;its rituals\, its eschatologies\, its doctrines of purified mind and corrupted reason?
\n5. Ethics of Information Control and Scholarly Responsibility
\nReligious communities have always wrestled with the ethics of teaching\, interpretation\, and secrecy&mdash\;questions that return urgently in the academy&rsquo\;s role as arbiter of truth amid disinformation. This subtheme invites reflexive discussion of how scholars navigate the line between critique and amplification when studying conspiratorial or extremist movements. What responsibilities accompany the act of curating knowledge&mdash\;or withholding it&mdash\;in an age when information itself is the battlefield?
\n6. Esoteric and Speculative Knowledge
\nReligious and occult traditions offer rich precedents for contemporary speculative and conspiratorial epistemologies. Drawing on Michael Barkun and related theorists of stigmatized knowledge\, this subtheme investigates how claims to esoteric or speculative truth function as alternative forms of knowing and meaning-making\, challenging empiricist and positivist paradigms. What ethical and epistemic possibilities emerge when the speculative is taken seriously as an object of inquiry? Where are the boundaries between credible revelation\, creative speculation\, and dangerous delusion\, and how do such claims sustain communities seeking Reality amid uncertainty?
\nSubmission of Proposals
\nContributors should send an abstract of 300&ndash\;500 words outlining their proposal and its relevance to the conference theme. All proposals should be submitted as email attachments to the editor at \;editor.jcrt@gmail.com \;with the subject line header: &ldquo\;Religion\, Politics\, and Cognitive Warfare &ndash\; [Paper Title].&rdquo\;
\nAbstracts of papers\, drafts of papers\, or complete papers are welcome\, as well as proposals for oral presentations\, panel discussions\, or short workshops. Accepted presenters will be invited to submit finished articles for peer review and possible inclusion in a special issue of the \;JCRT.
\nPublication
\nAs the \;Journal for Cultural and Religious Theory \;works toward a special issue on Religion\, Politics\, and Cognitive Warfare\, our goal is to create an interdisciplinary forum for rigorous examination of these pressing issues. All conference presenters will be invited to submit finished articles for peer review. Selected articles will be published in a forthcoming special issue of the \;JCRT.
\nQueries
\nFor questions regarding the conference or submissions\, please contact the JCRT editorial office at \;editor.jcrt@gmail.com.
\nSponsored by the Journal for Cultural and Religious Theory (JCRT) in Collaboration with the University of Denver
\njcrt.org/religioustheory - editor.jcrt@gmail.com
ORGANIZER;CN=Adam DJ Brett;CN=Carl Raschke;CN=Kev Grane: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/London:20261004T190000 DTEND;TZID=Europe/London:20261004T203000 SUMMARY:The Horizons of Experience: A Husserlian Exploration UID:20260905T183412Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/London DESCRIPTION:The Horizons of Experience: \;
\nA Husserlian Exploration
\n\;
\nBSP Online Course
\nRegistration open now
\n\nThe aim of this course is to introduce students to the notion of an intentional horizon\, as it is first developed in the works of Edmund Husserl\, alongside some programmatic and methodological ideas concerning how to carry out phenomenology as a form of what I will call &lsquo\;horizonal analysis&rsquo\;. We will then consider in detail three cases in which the notion of an intentional horizon can be put to work: First\, visual experience as of complete three-dimensional objects\, second cases of haptic touch\, and a finally emotional experience.
\n\nThe course will draw throughout on the classical phenomenologists\, principally Husserl\, Sartre\, Merleau-Ponty\, and Scheler. However\, there will also be significant links to consonant issues in contemporary philosophy of perception and mind\; indeed it will be shown that the notion of an intentional horizon can provide interesting resolutions to long-standing debates and issues in the contemporary philosophy. The result will be a rich and rewarding exploration of this exciting but often under-researched and misunderstood notion.
\n\nBSP Online courses focus on phenomenological thinkers or topics and are taught by experts in the field. The sessions last 1.5 hours and are held once a week online\, over consecutive weeks. This will include a lecture and time for discussion / Q&\;A. Reading materials or any other course materials will be provided in advance. Catch-up recordings are available in case anyone misses any sessions!
\n\nCourse Leader: Jonathan Mitchell (Cardiff University)
\nSessions: 4 sessions over 4 weeks
\nDates: 4 / 11 / 18 / 25 October &ndash\; weekly &ndash\; Sundays
\nTime: 7:00&ndash\;8:30pm UK time
\nLocation: Online (Teams)
\n\nFind out some more about the BSP Online Course &ndash\; The Horizons of Experience: A Husserlian Exploration
\n ORGANIZER;CN=Alessandro Guardascione: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/Rome:20261005T090000 DTEND;TZID=Europe/Rome:20261005T170000 SUMMARY:Towards a Philosophy of Legal Concepts. Hermeneutic Itineraries in Legal Theory UID:20260905T183413Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/Rome LOCATION:Viale Europa\, 1\, Catanzaro\, Italy\, 88100 DESCRIPTION:Call for Abstracts
\nTowards a Philosophy of Legal Concepts. Hermeneutic Itineraries in Legal Theory
15 October 2026
Department of Law\, Economics and Sociology
University Magna Græ\;cia of Catanzaro \;(Italy)
Hybrid format (on site and online)
Overview and Aims
\nThe Conference aims to explore the philosophical meaning of legal institutions and concepts\, starting from the idea that the task of the philosophy of law is to investigate the essence of legal phenomena in order to clarify the object of theoretical legal science.
\nThe event proposes a study day devoted to examining the possibility of explaining and justifying\, from a philosophical perspective\, the existence and functioning of legal concepts. Contributors are invited to apply the hermeneutic method&mdash\;understood as a general interpretative criterion rather than a specific philosophical stance&mdash\;and to conduct an inquiry internal to legal practice\, highlighting the nature of legal concepts as &ldquo\;places of meaning&rdquo\; capable of revealing the substance of legal experience.
\nThe Conference seeks to foster an open\, critical\, and interdisciplinary dialogue among different theoretical approaches to the interpretation of legal phenomena\, encouraging a shared reflection on the role of hermeneutics in understanding law and its institutions.
\nSuggested Topics
\nAbstracts may address\, from a theoretical and philosophical perspective\, themes including (but not limited to):
\nthe concept of the cause of contract and its interpretative approaches\;
\ntheories of legal appearance and the relationship between fact and representation\;
\nthe role of general clauses and the transformation of the idea of the legal &ldquo\;system&rdquo\;\;
\nthe philosophical meaning of civil liability and risk allocation in different social models\;
\nbioethical legal issues (surrogacy\, cloning\, abortion\, end-of-life decisions)\;
\nthe philosophical foundations of the concept of citizenship\;
\ntheoretical configurations of sovereignty in light of changing power relations\;
\nthe concept of public interest as a hermeneutic category\;
\nthe legitimation of power and the symbolic function of the Constitution\;
\nthe state of exception as a philosophical-legal category\;
\nthe relationship between norm and value\;
\nlegal language as symbolic mediation\;
\nthe concept of legal personhood\;
\nthe function of judgment and interpretation in legal practice.
\nContributions are particularly welcome from scholars working in philosophy of law and the social sciences\, including epistemological\, ontological\, sociological\, and political-philosophical perspectives\, as well as approaches related to Critical Legal Studies\, Law and Humanities\, Economic Analysis of Law\, and philosophy of economics.
\nTarget Participants
\nThe Conference is addressed to:
\nPhD candidates and PhD holders\;
\npostdoctoral fellows and early-career researchers\;
\nscholars in law\, philosophy\, history\, economics\, business and management studies\, political science\, and social sciences.
\nParticipation Guidelines
\nDate: \;15 October 2026
\nVenue: \;Department of Law\, Economics and Sociology\, University Magna Græ\;cia of Catanzaro (Italy)
\nFormat: \;Hybrid (on site and online)
\nFee: \;Free of charge (no travel or accommodation reimbursement)
\nCertificate of attendance: \;Available upon request
\nSubmission requirements:
\nAbstract (maximum 400 words)
\nShort biographical note (maximum 100 words)
\nFormat: .doc/.docx or .pdf
\nDeadline: \;17 May 2026
\nSubmission via email to:
\nlinda.brancaleone@studenti.unicz.it
\ngiacomo.cipriani@unicatt.it
\nSelection process:
\nNotification of acceptance by \;5 July 2026
\nSelected authors will present a 15-minute paper
\nConfirmation of participation (indicating on-site or online attendance) required by \;19 July 2026
\nPublication Opportunity
\nConference proceedings will be published in a scientific edited volume. Contributions will be selected by the Scientific Committee following a peer-review process.
\nConference Language
\nPapers may be presented in \;Italian or English.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=America/Los_Angeles:20261008T100000 DTEND;TZID=America/Los_Angeles:20261010T170000 SUMMARY:North American Society for Philosophical Hermeneutics UID:20260905T183414Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:America/Los_Angeles LOCATION:Davis\, United States DESCRIPTION:This year's meeting of the North American Society for Philosophical Hermeneutics will meet at University of California Davis. The meeting will feature a keynote address by Dr. Francis Mootz (University of the Pacific) entitled "Law after Postmodernity: Ontology\, Practice\, and Critique." The program will feature a variety of talks on topics in philosophical hermeneutics -- highlighting scholarship on the thought of Hans-Georg Gadamer and the application of hermeneutic theory to a variety of philosophical and social problems. \;
ORGANIZER;CN=Carolyn Culbertson: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/London:20261015T230000 DTEND;TZID=Europe/London:20261015T230000 SUMMARY:Scienza&Filosofia 37: "Between Mind and Machine: Genealogy and Phenomenology of Computation"/"Tra mente e macchina: genealogia e fenomenologia del calcolo" UID:20260905T183415Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/London DESCRIPTION:ENG:
Computation profoundly shapes how we think\, communicate\, and relate to the world. Yet the philosophical and anthropological foundations of this practice&mdash\;rooted in formal logic and symbolic manipulation&mdash\;often remain underexplored. Computation is not merely a technique\, a cognitive routine\, or a fixed feature of the natural world\; rather\, it is a complex cultural practice that interacts with and structures thought and world alike\, deeply redefining both.
\nThe genealogy of computational thought reveals a crucial paradox: though originally understood as an impersonal\, purely formal device\, computation is inextricably interwoven with human life. From inscriptional practices that encode cognitive strategies to logical machines that simulate universal rules of reasoning\; from artificial neural architectures that fuse mechanical rules and behavioral theory to neuroscientific models that render the brain an algorithmic device&mdash\;computation emerges as a cultural force no less potent than art\, myth\, or language.
\nThe phenomenological tradition offers valuable conceptual tools for grasping the complexity of these practices and their conceptual forms. Husserl&rsquo\;s rarely applied idea of &ldquo\;language as calculation&rdquo\; suggests that symbolic notation functions not only as an instrument of communication but as a medium capable of generating what we might call &ldquo\;computational evidence&rdquo\;&mdash\;a clarity produced through the systematic manipulation of symbols. This perspective widens our understanding of writing in all its forms\, pointing to a dynamic interaction between phenomenology and computation.
\nAt the same time\, the history of logical machines&mdash\;from nineteenth‑century devices to today&rsquo\;s AI architectures&mdash\;highlights a further tension between the impersonal universality and technical reproducibility of algorithmic calculation and the personal construction of meaning.
\nDespite rich theoretical premises\, the practical successes of computation have often obscured the historical‑conceptual background of debates on artificial intelligence. Strictly speaking\, the epistemology of AI stands on behaviorist and cybernetic paradigms that frame cognition and thought as algorithmic processes. These &ldquo\;operative concepts&rdquo\;&mdash\;to borrow Eugen Fink&rsquo\;s distinction between &ldquo\;thematic&rdquo\; and &ldquo\;operative&rdquo\; concepts&mdash\;characterize our approach to classical philosophical problems\, predisposing us to read intelligence\, consciousness\, language\, creativity\, and so forth in computational terms\, thereby generating a familiar vicious circle.
\nIn neuroscience\, the temptation to interpret the brain as a computer raises fundamental epistemological questions. Computational models\, for all their productivity\, may furnish convenient abstractions rather than capture the brain&rsquo\;s actual functioning. Built on data averages and variance filtering\, such models struggle to reproduce the organ&rsquo\;s staggering complexity. These simplifications\, however interesting\, may not reveal an intrinsic computational essence of the brain.
\nTo resist such assumptions\, it may be fruitful to consider computation as a &ldquo\;symbolic form&rdquo\; in the Cassirerian sense: a capacity that not only processes but also structures how we conceive of and relate to the world. The potential case studies are innumerable\, yet the guiding philosophical question should remain the same: Can the concept of symbolic form be applied to the ways different artificial intelligences shape the world? Do AIs in any meaningful sense possess an &ldquo\;external&rdquo\; world? And is this enough to deny that human reality&mdash\;with its perceptions and values&mdash\;is itself shaped by codes\, algorithms\, and digital infrastructures?
\nFinally\, in connection with these questions\, we must investigate the ethical‑political impact of AI: how do algorithms condition our decisions and structure their logical form? Can human beings still be regarded as autonomous and responsible moral subjects in a world increasingly characterized by co‑agency between humans and intelligent machines?
\nThis dossier of Scienza &\; Filosofia seeks to create an interdisciplinary space for reflection that illuminates the historical\, genealogical\, phenomenological\, and epistemological entanglements of computational thought. Our aim is not only to clarify the roots of computational thinking but also to enrich the ongoing dialogue on the role of technology and computation in contemporary culture.
\nSuggested (non‑exhaustive) Topics
\n\nWe welcome contributions from philosophy (phenomenology\, analytic philosophy\, philosophy of mind\, science and technology studies\, intellectual history)\, cognitive science\, computer science\, neuroscience\, media studies\, and adjacent fields. Interdisciplinary proposals are especially encouraged.
\nSubmission of Proposals: To participate in this call for papers\, please submit an abstract of no more than 500 characters&mdash\;including the title of the proposed essay and a description of the argument&mdash\;to scienzaefilosofia@gmail.com by October 15\, 2026. Proposals will be evaluated by the editors and the journal&rsquo\;s review committee. Authors will be notified of the selection results\, along with the new deadline for submitting manuscripts\, which is set for March 15\, 2027. Finally\, manuscripts will undergo a double-blind peer review process\, and authors will be notified of the review results upon completion of the process.
\nAccepted Languages: Italian\, English\, French\, German and Spanish.
Edited by Claudio Fabbroni and Lorenzo De Stefano.
ITA:
Il calcolo plasma profondamente il modo in cui pensiamo\, comunichiamo e ci rapportiamo al mondo. Eppure\, i fondamenti filosofici e antropologici di questa pratica &ndash\; radicati nella logica formale e nella manipolazione simbolica &ndash\; rimangono spesso inesplorati. La computazione non è\; semplicemente una tecnica\, una pratica cognitiva o una caratteristica immutabile del mondo naturale: è\; piuttosto una pratica culturale complessa\, che interagisce e struttura il pensiero e il mondo\, ridefinendoli profondamente.
\nLa genealogia del pensiero computazionale rivela un paradosso cruciale: sebbene originariamente concepito come un dispositivo puramente formale e impersonale\, la computazione è\; intrecciata in modo inestricabile alla vita umana. Dalle pratiche di scrittura che codificano strategie cognitive alle macchine logiche che simulano le regole universali del ragionamento\, dalle architetture neurali artificiali che fondono regole meccaniche e teoria comportamentale con i modelli neuroscientifici che rendono il cervello una macchina algoritmica\, il calcolo si configura come una forza culturale potente quanto arte\, mito o linguaggio.
\nLa tradizione fenomenologica offre strumenti concettuali preziosi per comprendere la complessità\; di tali pratiche e delle loro forme concettuali. L&rsquo\;idea husserliana del &ldquo\;linguaggio come calcolo&rdquo\;\, raramente applicata alla comprensione della scrittura\, suggerisce che la notazione simbolica funzioni non solo come strumento di comunicazione\, ma come medium capace di generare quella che potremmo chiamare &ldquo\;evidenza computazionale&rdquo\; &ndash\; una chiarezza prodotta dalla manipolazione sistematica di simboli. Questa prospettiva espande la nostra visione della scrittura &ndash\; di qualsiasi tipo essa sia &ndash\;\, suggerendo invece un&rsquo\;interazione dinamica tra fenomenologia e calcolo.
\nLa storia delle macchine logiche\, dai primi dispositivi ottocenteschi alle contemporanee architetture di intelligenza artificiale\, illumina\, tuttavia\, un&rsquo\;ulteriore tensione: quella tra l&rsquo\;universalità\; impersonale e riproducibilità\; tecnica del calcolo algoritmico e la costruzione personale di significato. \;
\nPur muovendosi entro queste premesse teoriche\, l&rsquo\;impatto dei risultati pratici ha offuscato il retroterra storico‑concettuale del dibattito sull&rsquo\;intelligenza artificiale. L&rsquo\;epistemologia dell&rsquo\;intelligenza artificiale\, infatti\, a voler rimanere stretti\, si regge sui paradigmi comportamentisti e cibernetici\, che inquadrano la cognizione e il pensiero come processi algoritmici. Tali concetti &ldquo\;operativi&rdquo\; &ndash\; per riprendere la distinzione di Eugen Fink tra concetti &ldquo\;tematici&rdquo\; e &ldquo\;operativi&rdquo\; &ndash\; plasmano il modo in cui comprendiamo i classici problemi della tradizione filosofica\, poiché\; ci predispongono a interpretare i problemi dell&rsquo\;intelligenza\, della coscienza\, del linguaggio\, della creatività\; e così\; via in termini computazionali\, generando il più\; classico dei circoli viziosi.
\nIn ambito neuroscientifico\, sappiamo\, che la tentazione di interpretare il cervello come un computer solleva interrogativi epistemologici fondamentali. I modelli computazionali\, pur essendo straordinariamente produttivi\, potrebbero offrire astrazioni convenienti piuttosto che catturare il funzionamento reale del cervello. Le teorie computazionali si basano su medie di dati e filtraggio di varianze\, strumenti per mezzo dei quali risulta difficile riprodurre la complessità\; strabiliante dell&rsquo\;organo cerebrale. Queste semplificazioni\, quindi\, per quanto preziose\, potrebbero non rivelare un&rsquo\;essenza computazionale intrinseca del cervello.
\nPer scongiurare assunzioni di questo tipo\, può\; essere opportuno considerare la computazione come &ldquo\;forma simbolica&rdquo\; \; \;nel senso cassireriano\, ovverosia nei termini di una capacità\; che non solo elabora\, ma struttura il modo in cui concepiamo e ci rapportiamo al mondo. I casi di studio a cui applicare quest&rsquo\;idea sono potenzialmente innumerevoli\, ma la domanda filosofica guida dovrebbe rimanere la stessa: si può\; applicare il concetto di forma simbolica al modo in cui le diverse intelligenze artificiali plasmano il mondo? Esiste realmente un mondo &ldquo\;esterno&rdquo\; per le intelligenze artificiali? E questo basta a negare che la realtà\; umana\, con le sue percezioni e i suoi valori\, non sia plasmata da codici\, algoritmi e infrastrutture digitali?
\nIn relazione a quest&rsquo\;ultima domanda\, occorrerà\; infine indagare l&rsquo\;impatto etico-politico dell&rsquo\;intelligenza artificiale: in che modo gli algoritmi condizionano le nostre decisioni e ne strutturano la forma logica? Gli esseri umani potranno essere considerati soggetti morali autonomi e responsabili in un mondo in cui la co-agentività\; fra uomini e macchine intelligenti caratterizzerà\; sempre più\; la quotidianità\; di tutti noi?
\nQuesto dossier di Scienza&\;Filosofia auspica la creazione di uno spazio di riflessione interdisciplinare per illuminare gli intrecci storici\, genealogici\, fenomenologici ed epistemologici del pensiero computazionale. Il dossier mira a chiarire non solo le radici del pensiero computazionale\, ma anche ad arricchire il dialogo in corso sul ruolo della tecnologia e del calcolo nella cultura contemporanea.
\nSpunti tematici\, non vincolanti\, per la riflessione:
\nSono ben accetti contributi provenienti dalla filosofia (fenomenologia\, filosofia analitica\, filosofia della mente\, science and technology studies/STS\, storia delle idee)\, dalle scienze cognitive\, dall&rsquo\;informatica\, dalle neuroscienze\, dagli studi sui media e da ambiti affini. Sono particolarmente incoraggiate proposte interdisciplinari.
\nProcedura: Per partecipare alla call\, occorre inviare all&rsquo\;indirizzo scienzaefilosofia@gmail.com\, entro il 15 ottobre 2026 un abstract di max 500 battute comprendente il titolo della proposta di saggio e una descrizione dell&rsquo\;iter argomentativo. Le proposte saranno valutate dai curatori e dal comitato di lettori della rivista. Gli autori riceveranno comunicazione dell&rsquo\;esito della selezione\, unitamente all&rsquo\;indicazione della nuova deadline per l&rsquo\;invio dei contributi che è\; fissata per il 15 marzo 2027. Infine\, i contributi verranno sottoposti a doppia blind review e gli autori riceveranno\, al termine della procedura\, comunicazione circa l&rsquo\;esito della valutazione.
\nLingue accettate: italiano\, inglese\, francese\, tedesco e spagnolo.
A cura di Claudio Fabbroni e Lorenzo De Stefano.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/London:20261020T230000 DTEND;TZID=Europe/London:20261020T230000 SUMMARY:Diakrisis: Yearbook of Theology and Philosophy UID:20260905T183416Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/London DESCRIPTION:The journal \;Diakrisis: Yearbook of Theology and Philosophy \;invites submissions for its 2026 issue\, dedicated to the theme \;Love\, Conversion\, and Transformation of the Self\, approached from theological\, philosophical\, and phenomenological perspectives.
\nLove and conversion belong among the most decisive experiences shaping human existence. Whether understood as affective relation\, ethical orientation\, spiritual event\, or existential rupture\, love raises fundamental questions about alterity\, freedom\, and selfhood. Conversion\, in turn\, names a moment&mdash\;or a process&mdash\;of reorientation\, often described as \;metanoia\, decision\, or response to an event that precedes and exceeds the subject. Together\, love and conversion articulate a dynamic understanding of the self as capable of transformation\, openness\, and renewal.
\nThis thematic issue seeks to explore the complex relations between love\, conversion\, and the transformation of the self\, without presupposing a fixed hierarchy among them. Is conversion the fruit of an encounter with love\, or does love emerge from a prior act of conversion? How are affectivity\, decision\, and transformation intertwined in religious\, philosophical\, and phenomenological accounts of subjectivity? To what extent can love and conversion be understood as events that reconfigure the self beyond moralism or voluntarism?
\nWe welcome contributions engaging\, among others\, with:
\nSubmissions should offer original research and engage critically with relevant primary sources and contemporary scholarship. Interdisciplinary approaches at the intersection of theology\, philosophy\, and phenomenology are particularly encouraged.
\nSubmission Guidelines
\nImportant Dates and Publication Model
\nDiakrisis \;follows an online-first publication model. Articles are published individually online \;as soon as they are accepted \;after peer review and editorial approval. Each article receives a \;DOI upon publication\, making it immediately citable. Final pagination is assigned only when the annual issue is closed (November 30\, 2026).
\nArticles accepted and published online during the year will be collected and arranged into the \;final annual issue\, which will be released in December 2026 with complete pagination and finalized metadata.
\nDeadline: October 20. Manuscripts received by this date will be considered for inclusion in the current year&rsquo\;s volume.
\nPublication month: \;December.
\nSubmission Process
\nWe look forward to your contributions and to fostering rich discussions that bridge theology and philosophy in the exploration of love\, conversion\, and transformation of the self.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/Athens:20261022T090000 DTEND;TZID=Europe/Athens:20261023T170000 SUMMARY:Re-examining AI / Rethinking Modernity. Critical philosophical\, anthropological and interdisciplinary perspectives on technology UID:20260905T183417Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/Athens LOCATION:Kérkyra\, Greece DESCRIPTION:INTERNATIONAL CONFERENCE
\nRe-examining AI / Rethinking Modernity
\nCritical philosophical\, anthropological and interdisciplinary perspectives on technology
\nCorfu\, 22-23 October 2026
\n\;
\nConference scope
\nIn recent years\, Artificial Intelligence (AI) has rapidly transformed multiple sectors\, from healthcare and finance to education and entertainment. However\, amidst the excitement surrounding these technological developments\, it is essential to critically revisit the philosophical foundations of this plural technology and\, on this basis\, examine the societal\, ethical\, political\, economic\, and ecological challenges it presents. This conference focuses primarily on this foundational dimension and\, through such critique\, seeks to offer a deeper perspective on the notions\, assumptions\, and frameworks of modernity at large. Which modern understandings of nature\, the human\, intelligence\, imagination\, the body\, the mind\, or reason were taken for granted in the development of what is now called &ldquo\;Artificial Intelligence&rdquo\;? Have these onto-epistemological foundations proved adequate\, or have they produced problems that become visible today through the socio-political\, economic\, and ecological crises associated with AI? Also\, an anthropological lens is crucial here\, as AI exposes how culturally situated\, rather than universal\, the modern Western assumptions about the human\, reason\, and technological agency have always been. \;By bringing these foundations into dialogue with alternative anthropologies\, including non-Western and Indigenous ontologies and epistemologies\, the conference also seeks to rethink entrenched West/East divides that structure contemporary imaginaries of both "intelligence" and technological "progress".
\nWhile we wish to approach AI with a critical lens\, this conference is not grounded in technophobia or anti-AI sentiment. We recognize the transformative reality and potential of AI but we don&rsquo\;t align with neo-Luddite efforts to &ldquo\;destroy&rdquo\; or reject this technology altogether. Instead\, our aim is to foster a constructive dialogue that acknowledges AI&rsquo\;s profound influence on our lives while addressing its underlying ontological and epistemological challenges. By bringing together scholars\, researchers\, and practitioners from diverse fields\, this conference seeks to refine our understanding of AI while also identifying flaws within our current phase of modernity that become visible through the global impact of this technology.
\nCall for papers
\nIn this context\, we invite scholars\, researchers\, and thinkers to contribute to a critical examination of Artificial Intelligence in all its forms at our upcoming Critical philosophical\, anthropological and interdisciplinary perspectives on technology international conference.
\nWe are particularly interested in papers that interrogate (but are not limited to) the following areas:
\n·\; \; \; \; \; \; \; Philosophical and Ontological Foundations of AI.
\n·\; \; \; \; \; \; \; Alternative ontologies and/or epistemologies that can either stand as foundations for (a different) AI or critique current AI.
\n·\; \; \; \; \; \; \; AI and Modernity (drawing lines between modern thinkers and contemporary AI).
\n·\; \; \; \; \; \; \; Socio-Political\, Economic\, and Ecological Implications based on elements of AI that stem from ideas rooted in modernity).
\n·\; \; \; \; \; \; \; Epistemology and Knowledge Production in the Age of AI.
\n·\; \; \; \; \; \; \; Constructive Critique Beyond Technophobia (grounded in renewed modern theories -Critical Theory\, Phenomenology\, Anthropology of Technology\, Bergsonian Vitalism\, etc.- or in thinkers who were previously overlooked or not typically associated with AI).
\nThis conference focuses on theoretical approaches to Artificial Intelligence and in this context\, we welcome contributions from a range of fields\, including philosophy\, anthropology\, sociology\, media studies\, and cultural theory\, but despite its theoretical orientation\, the conference also welcomes technical approaches\, as well as contributions from computer engineers\, code developers\, and other branches of informatics\, provided these approaches are situated within the broader philosophical roots of AI. Our aim is to cultivate a space for critical engagement with AI\, which\, while informed by its technical foundations\, transcends the hype and focuses on the onto-political impacts of this field of study and technology.
\n\nKeynote Speakers
\nAgostino Cera\, Associate Professor\, Humanities Department\, University of Ferrara
\nMore Keynote Speakers tba)
\n\nConference Language
\nEnglish
\n\nAbstract submission
\nYou are kindly requested to send both your abstract (max. 300 words) and a short CV (max. 150 words) in one .doc file at: \;aicene.research@gmail.com
\n\;
\nImportant Dates
\nAbstract submission deadline: June 15\, 2026
\nAbstract acceptance notification: July 31\, 2026
\nConference Program: September 2026
\n\nScientific Committee
\nFotini Vaki\, Associate Professor\, Department of History and Digital Humanities\, Ionian University.
\nKonstantinos Aggelakos\, Professor\, Department of History and Digital Humanities\, Ionian University.
\nAnna Apostolidou\, Assistant Professor\, Department of History and Digital Humanities\, Ionian University.
\nGiannis Perperidis\, Adjunct Lecturer\, Department of History and Digital Humanities\, Ionian University.
\nOrganizers
\nPolitical Philosophy and Digital Technologies Laboratory\, Department of History and Digital Humanities\, Ionian University\, Greece.
\nResearch Project &ldquo\;A(I)nthropology during the Anthropocene: Hybrid research and creative pedagogy at the limits of the human&rdquo\;\, funded by the Hellenic Foundation for Research and Innovation (2025-2028).
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/Warsaw:20261022T090000 DTEND;TZID=Europe/Warsaw:20261023T170000 SUMMARY:Identity and Community in Times of Uncertainty UID:20260905T183418Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/Warsaw LOCATION:Czarnowiejska 36\, Kraków \, Poland\, 30-054 DESCRIPTION:This sixth edition of the Existential Philosophy for Times of Change and Crisis series seeks contributions exploring issues surrounding identity and community in times of uncertainty.
\nWriting in the aftermath of the Second World War\, Simone de Beauvoir&rsquo\;s existential ethics centred around the ambiguity of the human condition. Her work critiques traditional ethical frameworks subsuming plurality and ambiguity under the generalisations of normative concepts and practices. Ethics\, she argues\, should enable individuals to assume this ambiguity and plurality\, mindful of the diversity of our human condition. \;Ethics of Ambiguity\, \;notably\, strives to demonstrate how existentialism can be and indeed is inherently moral or social. Beauvoir appeals to us to recognise our freedom and responsibility\, yet at the same time highlights the limits of this freedom in situations of oppression\, and that this freedom is the most precarious in times of &lsquo\;uncertainty&rsquo\;&mdash\;where &lsquo\;crushed by present events\, [one] loses one&rsquo\;s way before the darkness of a future haunted by frightening spectres: war\, illness\, revolution\, fascism.&rsquo\;
\nBeauvoir&rsquo\;s existential ethics sought to respond to the challenges addressed to existentialism\, accused of miserabilism and solipsism. This conference seeks develop on Beauvoir&rsquo\;s works and legacy and those of her contemporaries\, and to explore the resources available within existential philosophy for rethinking the role of identity and community in times of uncertainty and crisis. Does the focus that existential philosophy places on the singular individual impede the construction of community? Does existentialism provide tools for articulating situations of oppression\, and navigating hostile environments? Does it provide guidance for concrete forms of action and activism\, and paths for navigating the uncertainty in the contemporary world?
\nContributions should engage with current issues from the perspectives of thinkers in existential philosophy and phenomenology\, such as Albert Camus\, Theodor Adorno\, Simone Weil\, Emil Cioran\, Simone de Beauvoir\, Jean-Paul Sartre\, Karl Jaspers\, Hannah Arendt\, Martin Heidegger\, and their nineteenth-century predecessors (Kierkegaard\, Nietzsche\, Stirner&hellip\;). \;
\n\;
\nTo propose a talk:
\nScholars interested in presenting should send a 300-word abstract and brief bio-bibliographical information by \;31 August 2026 \;to \;conference.eptcc@gmail.com \;. Notification of acceptance by 15 September 2026. For scholars requiring earlier notification in order to organize travel\, \;early submission \;and acceptance is possible. In that event submissions should be sent by \;1 July 2026 \;for notification by 15 July 2026. Please clearly indicate in the body of the email that you wish to be considered for early acceptance.
\nPresentations should be 25 minutes\, followed by 25 minutes discussion time. \;
\nConference participation open to all and \;free of charge \;for all speakers and participants\, but no funding is available for travel or accommodation.
\nFor specific queries (other than submission of abstracts or registration)\, contact: \;melissa.fox-muraton@clermont-sb.fr \;.
\nRegistration:
\n\;
\nTo participate without presenting a talk\, please register by email to \;conference.eptcc@gmail.com \;by 15 October 2026\, providing your name and institutional affiliation.This sixth edition of the Existential Philosophy for Times of Change and Crisis series seeks contributions exploring issues surrounding identity and community in times of uncertainty.
\nWriting in the aftermath of the Second World War\, Simone de Beauvoir&rsquo\;s existential ethics centred around the ambiguity of the human condition. Her work critiques traditional ethical frameworks subsuming plurality and ambiguity under the generalisations of normative concepts and practices. Ethics\, she argues\, should enable individuals to assume this ambiguity and plurality\, mindful of the diversity of our human condition. \;Ethics of Ambiguity\, \;notably\, strives to demonstrate how existentialism can be and indeed is inherently moral or social. Beauvoir appeals to us to recognise our freedom and responsibility\, yet at the same time highlights the limits of this freedom in situations of oppression\, and that this freedom is the most precarious in times of &lsquo\;uncertainty&rsquo\;&mdash\;where &lsquo\;crushed by present events\, [one] loses one&rsquo\;s way before the darkness of a future haunted by frightening spectres: war\, illness\, revolution\, fascism.&rsquo\;
\nBeauvoir&rsquo\;s existential ethics sought to respond to the challenges addressed to existentialism\, accused of miserabilism and solipsism. This conference seeks develop on Beauvoir&rsquo\;s works and legacy and those of her contemporaries\, and to explore the resources available within existential philosophy for rethinking the role of identity and community in times of uncertainty and crisis. Does the focus that existential philosophy places on the singular individual impede the construction of community? Does existentialism provide tools for articulating situations of oppression\, and navigating hostile environments? Does it provide guidance for concrete forms of action and activism\, and paths for navigating the uncertainty in the contemporary world?
\nContributions should engage with current issues from the perspectives of thinkers in existential philosophy and phenomenology\, such as Albert Camus\, Theodor Adorno\, Simone Weil\, Emil Cioran\, Simone de Beauvoir\, Jean-Paul Sartre\, Karl Jaspers\, Hannah Arendt\, Martin Heidegger\, and their nineteenth-century predecessors (Kierkegaard\, Nietzsche\, Stirner&hellip\;). \;
\n\;
\nTo propose a talk:
\nScholars interested in presenting should send a 300-word abstract and brief bio-bibliographical information by \;31 August 2026 \;to \;conference.eptcc@gmail.com \;. Notification of acceptance by 15 September 2026. For scholars requiring earlier notification in order to organize travel\, \;early submission \;and acceptance is possible. In that event submissions should be sent by \;1 July 2026 \;for notification by 15 July 2026. Please clearly indicate in the body of the email that you wish to be considered for early acceptance.
\nPresentations should be 25 minutes\, followed by 25 minutes discussion time. \;
\nConference participation open to all and \;free of charge \;for all speakers and participants\, but no funding is available for travel or accommodation.
\nFor specific queries (other than submission of abstracts or registration)\, contact: \;melissa.fox-muraton@clermont-sb.fr \;.
\nRegistration:
\n\;
\nTo participate without presenting a talk\, please register by email to \;conference.eptcc@gmail.com \;by 15 October 2026\, providing your name and institutional affiliation.
ORGANIZER;CN="Mélissa Fox-Muraton";CN="Jakub Gomułka";CN="Maciej Kałuża": METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/Warsaw:20261022T090000 DTEND;TZID=Europe/Warsaw:20261023T170000 SUMMARY:Identity and Community in Times of Uncertainty UID:20260905T183419Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/Warsaw LOCATION:Czarnowiejska 36\, Kraków \, Poland\, 30-054 DESCRIPTION:This sixth edition of the Existential Philosophy for Times of Change and Crisis series seeks contributions exploring issues surrounding identity and community in times of uncertainty.
\nWriting in the aftermath of the Second World War\, Simone de Beauvoir&rsquo\;s existential ethics centred around the ambiguity of the human condition. Her work critiques traditional ethical frameworks subsuming plurality and ambiguity under the generalisations of normative concepts and practices. Ethics\, she argues\, should enable individuals to assume this ambiguity and plurality\, mindful of the diversity of our human condition. \;Ethics of Ambiguity\, \;notably\, strives to demonstrate how existentialism can be and indeed is inherently moral or social. Beauvoir appeals to us to recognise our freedom and responsibility\, yet at the same time highlights the limits of this freedom in situations of oppression\, and that this freedom is the most precarious in times of &lsquo\;uncertainty&rsquo\;&mdash\;where &lsquo\;crushed by present events\, [one] loses one&rsquo\;s way before the darkness of a future haunted by frightening spectres: war\, illness\, revolution\, fascism.&rsquo\;
\nBeauvoir&rsquo\;s existential ethics sought to respond to the challenges addressed to existentialism\, accused of miserabilism and solipsism. This conference seeks develop on Beauvoir&rsquo\;s works and legacy and those of her contemporaries\, and to explore the resources available within existential philosophy for rethinking the role of identity and community in times of uncertainty and crisis. Does the focus that existential philosophy places on the singular individual impede the construction of community? Does existentialism provide tools for articulating situations of oppression\, and navigating hostile environments? Does it provide guidance for concrete forms of action and activism\, and paths for navigating the uncertainty in the contemporary world?
\nContributions should engage with current issues from the perspectives of thinkers in existential philosophy and phenomenology\, such as Albert Camus\, Theodor Adorno\, Simone Weil\, Emil Cioran\, Simone de Beauvoir\, Jean-Paul Sartre\, Karl Jaspers\, Hannah Arendt\, Martin Heidegger\, and their nineteenth-century predecessors (Kierkegaard\, Nietzsche\, Stirner&hellip\;). \;
\n\;
\nTo propose a talk:
\nScholars interested in presenting should send a 300-word abstract and brief bio-bibliographical information by \;31 August 2026 \;to \;conference.eptcc@gmail.com \;. Notification of acceptance by 15 September 2026. For scholars requiring earlier notification in order to organize travel\, \;early submission \;and acceptance is possible. In that event submissions should be sent by \;1 July 2026 \;for notification by 15 July 2026. Please clearly indicate in the body of the email that you wish to be considered for early acceptance.
\nPresentations should be 25 minutes\, followed by 25 minutes discussion time. \;
\nConference participation open to all and \;free of charge \;for all speakers and participants\, but no funding is available for travel or accommodation.
\nFor specific queries (other than submission of abstracts or registration)\, contact: \;melissa.fox-muraton@clermont-sb.fr \;.
\nRegistration:
\n\;
\nTo participate without presenting a talk\, please register by email to \;conference.eptcc@gmail.com \;by 15 October 2026\, providing your name and institutional affiliation.This sixth edition of the Existential Philosophy for Times of Change and Crisis series seeks contributions exploring issues surrounding identity and community in times of uncertainty.
\nWriting in the aftermath of the Second World War\, Simone de Beauvoir&rsquo\;s existential ethics centred around the ambiguity of the human condition. Her work critiques traditional ethical frameworks subsuming plurality and ambiguity under the generalisations of normative concepts and practices. Ethics\, she argues\, should enable individuals to assume this ambiguity and plurality\, mindful of the diversity of our human condition. \;Ethics of Ambiguity\, \;notably\, strives to demonstrate how existentialism can be and indeed is inherently moral or social. Beauvoir appeals to us to recognise our freedom and responsibility\, yet at the same time highlights the limits of this freedom in situations of oppression\, and that this freedom is the most precarious in times of &lsquo\;uncertainty&rsquo\;&mdash\;where &lsquo\;crushed by present events\, [one] loses one&rsquo\;s way before the darkness of a future haunted by frightening spectres: war\, illness\, revolution\, fascism.&rsquo\;
\nBeauvoir&rsquo\;s existential ethics sought to respond to the challenges addressed to existentialism\, accused of miserabilism and solipsism. This conference seeks develop on Beauvoir&rsquo\;s works and legacy and those of her contemporaries\, and to explore the resources available within existential philosophy for rethinking the role of identity and community in times of uncertainty and crisis. Does the focus that existential philosophy places on the singular individual impede the construction of community? Does existentialism provide tools for articulating situations of oppression\, and navigating hostile environments? Does it provide guidance for concrete forms of action and activism\, and paths for navigating the uncertainty in the contemporary world?
\nContributions should engage with current issues from the perspectives of thinkers in existential philosophy and phenomenology\, such as Albert Camus\, Theodor Adorno\, Simone Weil\, Emil Cioran\, Simone de Beauvoir\, Jean-Paul Sartre\, Karl Jaspers\, Hannah Arendt\, Martin Heidegger\, and their nineteenth-century predecessors (Kierkegaard\, Nietzsche\, Stirner&hellip\;). \;
\n\;
\nTo propose a talk:
\nScholars interested in presenting should send a 300-word abstract and brief bio-bibliographical information by \;31 August 2026 \;to \;conference.eptcc@gmail.com \;. Notification of acceptance by 15 September 2026. For scholars requiring earlier notification in order to organize travel\, \;early submission \;and acceptance is possible. In that event submissions should be sent by \;1 July 2026 \;for notification by 15 July 2026. Please clearly indicate in the body of the email that you wish to be considered for early acceptance.
\nPresentations should be 25 minutes\, followed by 25 minutes discussion time. \;
\nConference participation open to all and \;free of charge \;for all speakers and participants\, but no funding is available for travel or accommodation.
\nFor specific queries (other than submission of abstracts or registration)\, contact: \;melissa.fox-muraton@clermont-sb.fr \;.
\nRegistration:
\n\;
\nTo participate without presenting a talk\, please register by email to \;conference.eptcc@gmail.com \;by 15 October 2026\, providing your name and institutional affiliation.
ORGANIZER;CN="Mélissa Fox-Muraton";CN="Jakub Gomułka";CN="Maciej Kałuża": METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/London:20261025T234500 DTEND;TZID=Europe/London:20261025T234500 SUMMARY:On Self-Transformation in Response to Disruptive Experience: Phenomenological and Interdisciplinary Perspectives UID:20260905T183420Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/London LOCATION:Royal Holloway\, London\, United Kingdom DESCRIPTION:On Self-Transformation in Response to Disruptive Experience: Phenomenological and Interdisciplinary Perspectives
\nRoyal Holloway\, University of London Central London Campus\, UK 2
\n8/29th of January 2027
\nFree \;
\nCall for Abstracts \;
\nThe two-day workshop &ldquo\;On Self-Transformation in Response to Disruptive Experience: Phenomenological and Interdisciplinary Perspectives&rdquo\; will take place on 28 and 29 January 2027 at Royal Holloway&rsquo\;s central London campus. The keynote speakers are Sophie Grace Chappell\, Elizabeth Burns\, Pablo Andreu\, and Justin Moll. The British Society for Phenomenology and the organisers warmly invite applications for thirty-minute presentations from eight additional speakers through this call for abstracts. \;
\nThe workshop focuses on self-transformation in response to disruptive experiences that challenge our ability to make sense of the world. Contributors are asked to engage with: \;
\nThe phenomenological structure of self-transformation in response to disruptive experiences. Potential topics include: \;
\nThe phenomenological structure of the emergence of a new self
\nThe question of agency in the emergence of a new self
\nThe experience of otherness in the process of self-transformation
\nThe affective dimensions of self-transformation \;
\nInterdisciplinary accounts of self-transformation. Potential topics include: \;
\nThe neurocognitive dimensions of self-transformation
\nReligious dimensions of self-transformation
\nSpecific contexts in which self-transformations occur \;
\nTo apply\, please see the event overview for a detailed description of the topic and submit a 300-word abstract via the BSP submission system by the 25th of October 2026. \;
\nGo to the &lsquo\;On Self-Transformation in Response to Disruptive Experience:Phenomenological and Interdisciplinary Perspectives&rsquo\; homepage and submit an abstract \;
\nEveryone will be informed whether their abstract has been selected by the 15th of November. \;
\nIt is also possible to attend the event without presenting. General registration will open late November 2026. \;
ORGANIZER;CN=Daniel Whistler;CN=Nat Rutherford;CN=Justin Moll: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/London:20261030T120000 DTEND;TZID=Europe/London:20261030T120000 SUMMARY:Continental Philosophy of Non-Classical Logics UID:20260905T183421Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/London DESCRIPTION:Continental Philosophy of Non-Classical Logics
\nCall for Abstracts
\nEditors: Michael J. Ardoline and Corry Shores
\nDeadline for Abstracts: October 30th\, 2026
\nWe invite abstracts for chapters in an edited volume on the Continental Philosophy of Non-Classical Logics. Non-classical logics are formal systems which differ in some important way(s) from classical logic. Because classical logic is partially based on traditional views of rationality\, a non-classical logic is then at least implicitly a critique of that view of rationality and its assumptions. Such critiques of rationality are central to the projects of many canonical philosophers in the Continental tradition. However\, those philosophers rarely if ever formalized their views. Recently\, scholars interested in both continental thought and formal logic have researched which non-classical logics might align with different continental thinkers' accounts as well as what new logics might result from a thinker's critique of rationality.
\nThis volume will bring this work together for the first time and establish the subfield of Continental Approaches to Non-Classical Logics. We are interested in exegetical as well as original formal and non-formal work on this topic\, from scholars coming from either a continental or analytic background. Related work so far has been produced on figures such as Hegel\, Heidegger\, Deleuze\, Deleuze\, and Laruelle. We hope this volume will contribute to deepening these studies\, include works on canonical figures whose potential intersections with non-classical logic have not yet received sustained treatment (such as Levinas\, Kristeva\, or Foucault)\, and on new movements following form the continental tradition such as new materialism\, speculative realism\, object-oriented ontology\, and neo-rationalism.
\nPossible Topics (not limited to):
\nRelevance logics and sense
\nContinental critiques of logic extended to non-classical logics
\nParacompleteness and totality
\nFeminist critiques of traditional rationality and non-classical reasoning
\nParaconsistency and Heidegger
\nKristeva\, the abject\, and the inclosure schema
\nPhenomenology\, intuitionism\, and contradictory experience
\nBadiou on negation and void
\nDifference\, diffé\;rance\, and the law of identity
\nIneffability and reasoning at the limits of thought
\nHegel&rsquo\;s dialectic and dialethism
\nModal logics and Deleuze&rsquo\;s critique of the possible
\nPossible worlds\, impossible worlds\, and life worlds
\nNon-classical logics and non-philosophy
\nAlterity and non-classical negation
\nNon-classical reasoning and the structures of experience
\nUndecidability\, nonmonotonicity\, and the event
\nPluralism\, truth gluts\, truth gaps\, and many-valued logics
\n\nPreliminary interest for this volume has been shown by Edinburgh University Press for their Intersections in Continental and Analytic Philosophy series.
\nPlease email your abstracts to: continentalnonclassicallogic@gmail.com . Abstracts should be between 300-500 words\, include 5-6 keywords\, and be in docx or pdf format. Abstracts should also include in a short bio with the author&rsquo\;s name\, institutional affiliation\, and relevant publications.
\nDeadline for Abstracts: October 30th\, 2026
\nNotification of acceptance by: December 1st\, 2026
\nExpected date for full chapters (6000-8000 words): June 30th\, 2027
\nWe welcome contributions by scholars at any stage of their career and independent scholars.
\nFor further questions\, please email: continentalnonclassicallogic@gmail.com
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/Vienna:20261031T234500 DTEND;TZID=Europe/Vienna:20261031T234500 SUMMARY:Rethinking Agency under Non-Ideal Conditions UID:20260905T183422Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/Vienna LOCATION:Graz\, Austria\, 8010 DESCRIPTION:CfP: \;Rethinking Agency under Non-Ideal Conditions
\nConfirmed \;speakers: Maria Alvarez\, Havi Carel\, Hanne Jacobs\, Quill Kukla\, Kristina Musholt and \;Caleb Ward.
\n\nThe notion of agency plays a central role across many areas of philosophy\, including philosophy of action\, ethics\, political philosophy\, epistemology\, feminist philosophy\, and phenomenology. \;While traditionally conceptualized in terms of intentional action\, rational control\, and autonomy\, our understanding of agency has recently come under intense scrutiny and is now being increasingly transformed. \;Feminist and phenomenological approaches\, in particular\, have emphasized the need for a richer and more fine-grained conception of agency&mdash\;one that takes seriously the social\, historical\, and relational contexts in which agents are situated. From this perspective\, agency cannot be adequately understood without acknowledging that agents are not only rational decision-makers\, but also emotional\, embodied\, desiring\, creative\, and affective beings.
\nThis conference invites new investigations into agency as it is lived and exercised under non-ideal conditions\, such as vulnerability\, dependency\, uncertainty\, coercion\, structural injustice\, affective ambivalence\, or crisis. Rather than presupposing idealized models of action and rational control\, the conference aims to analyze how agency isreconfigured \;under such conditions. We also particularly welcome contributions that examine how rational and virtuous agency should be rethought under non-ideal conditions and in times of crisis.
\nPossible questions include (but are not limited to):
\nIn addition to contemporary approaches\, we explicitly welcome historical-philosophical work\, including contributions engaging with the phenomenological tradition\, as well as those that critically engage with accounts of agency from marginalized figures and traditions in the history of philosophy.
\nContributions from early-career researchers are especially encouraged.
\nThe conference is planned as an in-person event only.
\n\;
\nWe invite you to submit an anonymized abstract of up to 500 words \;by \;October 31\, 2026 \;to \;laurentia.adam@uni-graz.at
\nPlease include a separate file with your name\, email address\, the title of your talk\, and your affiliation (if any) and put &lsquo\;Rethinking Agency Graz 2027&rsquo\; in the subject line.
\n\;
\nOrganizing Team: Emanuela Carta\, Denis Dzanic\, and Daniel Neumann.
ORGANIZER;CN="Denis Džanić";CN=Emanuela Carta;CN=Daniel Neumann: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/London:20261031T230000 DTEND;TZID=Europe/London:20261031T230000 SUMMARY:The Philosophy of the History of Philosophy (Archivio di Filosofia 1/2027) UID:20260905T183423Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/London DESCRIPTION:The Philosophy of the History of Philosophy: Concepts and Methods of a Philosophical Discipline (Archivio di filosofia 1/2027)
\nSince its inception\, the journal Archivio di filosofia has distinguished itself by the attention devoted to the theme of the historical-philosophical method\, as well as to the more general problem of the philosophy of the history of philosophy. With the publication of two monographic issues coordinated by Enrico Castelli twenty years apart (in 1954 and 1974)\, the journal invited Italian and international scholars to engage with the "theory" of the history of philosophy\, paying particular attention to the contents\, methods\, and aims that characterize the specificity of this discipline.
\nOn both occasions\, contributions centered on several essential theoretical questions: What is\, or what ought to be\, the historical-philosophical discipline? Is it philosophy or is it history? What is its legitimacy as "history" and as "philosophy"? How might it claim a space of autonomy within the broader horizon of philosophy itself\, as metaphilosophy? These are fundamental questions that reverberate through the specialist&rsquo\;s daily work\, guiding its practice. From this arises a series of further questions: Which principles should be adopted? Should one look to the methods of the history of science\, advocating for a history of truth and progress\, or is it preferable to valorize the authors' "lived experience" (biography\, sources\, intellectual context)? Is it more important to proceed through a rigorous philological reading of texts\, or are argumentative "structures"\, or even free variations\, of greater interest? What attention should be reserved for the history and evolution of concepts? Should history be "vertical" or "horizontal"?
\nThese and other considerations have found worthy defenders and have been sustained by effective\, and often polemical\, arguments. Throughout the twentieth century\, the debate on the theory and practice of historical-philosophical work was animated by discussions of a high speculative level&mdash\;one need only think of the querelle in France between Martial Gueroult and Ferdinand Alquié\;\, or the debate in Italy between "historians" and "theoreticians."
\nThe question remains urgent and essential: What is the history of philosophy as an autonomous discipline? And what does the historian of philosophy actually "do" when approaching authors and concepts? Through this monographic volume\, edited by Filippo Domenicali\, Andrea Gentili\, Andrea Le Moli\, and Gaetano Rametta\, Archivio di filosofia proposes to contribute to the debate on the nature and methods of the history of philosophy in light of the current landscape and the new challenges facing the discipline. What perspectives are emerging? What is the meaning of the history of philosophy today? How should we confront the challenges of our time\, from the digital revolution to the breaking down of traditional historical-geographical boundaries (Global Philosophy)? Does the history of philosophy still possess a social and cultural role?
\nThemes of the Volume
\nThe volume aims to address the following:
\nSubmission Guidelines
\nDeadline: October 31st\, 2026
\nLength: 40.000 characters (including spaces and notes)
\nLanguages: English\, Italian\, German\, Spanish\, or French
\nSubmission Process: All manuscripts will undergo a double-blind peer review. Each contribution must be accompanied by a short abstract in English\, an English version of the title\, and up to five keywords.
\nSend Submissions to: dmnfpp@unife.it and andrea.gentili.2@phd.unipd.it
\nThe selected contributions will be published in the journal's first issue of 2027
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/London:20261101T234500 DTEND;TZID=Europe/London:20261101T234500 SUMMARY:The Relevance of Michel Foucault in the Face of Global Surveillance\, Post-Truth and New Forms of Governance UID:20260905T183424Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/London DESCRIPTION:Labyrinth: An International Journal of Philosophy\, Value Theory\, and Sociocultural Hermeneutics \;is preparing a special issue in honor of the 100th \;anniversary of Michel Foucault's birth. The publication aims to highlight the continued relevance of Foucault&rsquo\;s conception of power. His analyses of power are particularly pertinent in the present age because he describes power not only as domination of a person/group over other individuals or groups\, but also as extensive networks such as those involved in money laundering\, drug trafficking\, and the Epstein network\, to name but a few examples. Furthermore\, his theories on discipline\, surveillance\, and governmentality are essential for comprehending digital surveillance and the optimization of power and social control in today's world. Foucault also pointed out ways in which the subject can free itself from external influences and begin to "govern" itself. His revelations about the relationships between power and truth\, as well as power and knowledge\, are crucial in this regard.
\nScholars working in the field of Foucault's philosophy are invited to submit a \;brief abstract and bio-bibliographic information \;by \;April 30\, 2026. The bio-bibliographic information should include the following: name\, academic degree\, academic position\, academic affiliation\, and five to seven main publications.
\nAuthors with finished\, unpublished papers are welcome to submit them with an abstract. Final papers should be proofread and formatted according to the journal guidelines (i.e.\, print-ready) and submitted no later than \;November 1\, 2026.
\nAs a multilingual Journal \;Labyrinth \;accepts papers in English\, French\, and German.
\nFor more information about the journal policies and the submission guidelines please visit: \;https://www.axiapublishers.com/ojs/index.php/labyrinth/AuthorGuidelines
\n\;All abstracts and papers should be sent to labyrinth[at]axiapublishers.com
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/Budapest:20261112T090000 DTEND;TZID=Europe/Budapest:20261113T170000 SUMMARY:Non-intentional modes of consciousness in phenomenology: affectivity\, imagination\, unconscious\, embodiment UID:20260905T183425Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/Budapest LOCATION:Múzeum krt. 4/i\, Budapest\, Hungary\, 1088 DESCRIPTION:Non-intentional modes of consciousness in phenomenology: affectivity\, imagination\, unconscious\, embodiment
\nThroughout the long history of phenomenology\, alongside intentional modes of consciousness\, so-called non-intentional forms of consciousness have played an increasingly significant role: affectivity\, fantasy\, unconscious\, embodiment\, etc. The main aim of the conference is to provide an overview of past and contemporary research of non-intentional forms of conscious functioning.
\nSuggested topics:
\n·\; \; \; \; \; \; \; embodiment\, bodily existence\, bodily memory
\n·\; \; \; \; \; \; \; affectivity\, emotions\, existential moods
\n·\; \; \; \; \; \; \; phenomenological unconscious\, association\, passive syntheses
\n·\; \; \; \; \; \; \; psychology\, psychoanalysis and phenomenology
\n·\; \; \; \; \; \; \; phenomenology and cognitive sciences
\n·\; \; \; \; \; \; \; intersubjectivity\, culture\, sociality
\n·\; \; \; \; \; \; \; understanding\, interpretation\, narrativity
\nThe conference is organized by the "Research Group on Non-Intentional Modes of Consciousness" at the Institute of Philosophy\, Eö\;tvö\;s Lorá\;nd University\, Budapest.
\nConfirmed plenary speakers:
\nNatalie Depraz
\nSarah Heinä\;maa
\nThiemo Breyer
\nThomas Fuchs (online)
\nDieter Lohmar
\nDermot Moran (online)
\nNicolas de Warren (online)
\nDan Zahavi (online)
\nConference venue: Budapest\, Eö\;tvö\;s Lorá\;nd University\, Institute of Philosophy (Mú\;zeum krt. 4.)
\nConference dates: November 12&ndash\;13\, 2026.
\nThe conference website with all the necessary information:
\nhttps://phil.elte.hu/content/non-intentional-modes-of-consciousness-in-phenomenology-call-for-papers.t.53079?m=11091
\nWe are accepting submissions with abstracts of up to 500 words until July 31\, 2026 at the following email address: phenomenology.conf2026@gmail.com
\nPlease send a brief introduction\, including your affiliation\, in a separate document.
\nWe will send notifications regarding accepted presentations by August 10\, 2026.
\nThere is no registration fee.
\nWe warmly welcome all interested parties:
\nThe organizers
\nTamá\;s Ullmann\, Professor of Philosophy
\nCsaba Olay\, Professor of Philosophy
\nBence Pé\;ter Marosá\;n\, Associate Professor
ORGANIZER;CN=Bence Marosan;CN="Tamás Ullmann";CN=Csaba Olay: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=America/New_York:20261112T083000 DTEND;TZID=America/New_York:20261112T170000 SUMMARY:Beyond Function: The Self in the Modern World UID:20260905T183426Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:America/New_York LOCATION:65-30 Kissena blvd\, Flushing\, United States\, 11367 DESCRIPTION:Beyond Function: The Self in the Modern World
\nThe French existentialist Gabriel Marcel once diagnosed the defining problem of modernity as the "misplacement of the idea of function." In his famous essay\, &ldquo\;On the ontological Mystery\,&rdquo\; he describes modern society as essentially empty because it increasingly understands both the world and the person in terms of utility\, efficiency\, productivity\, quantifiable performance\, etc. In such a climate\, the human person is easily reduced to a collection of functions rather than recognized as a unique and irreducible self. Marcel&rsquo\;s critical analysis of the modern condition as well as those of many of the early existentialist&mdash\;Martin Buber\, Karl Jaspesrs\, Martin Heidegger\, and even Soren Kierkegaard&mdash\;raised serious concerns and broader philosophical questions that continue to confront us today\, nearly a century later. How does contemporary social\, technological\, political\, and economic structures shape our self-understanding? Do they promote authentic selfhood\, or do they encourage forms of alienation that obscure what it means to be human? Do they encourage objectified relationships that engender I-it relations with? Do they promote a self-objectification that leads to mental illness?
\nMarcel offered his own unique repose to the perils&mdash\;or sickness&mdash\;of the &ldquo\;functionalized&rdquo\; world as the proper recognition and response to what he called the mystery of being\, i.e. learning to access that which is beyond function. This conference invites students and scholars to provide their own analyses and explore such questions baring on the relationship between the self and the modern condition. We seek philosophical reflection upon the nature of selfhood and the ways in which contemporary realities influence our understanding of personal identity\, agency\, freedom\, community\, and what it means to live &ldquo\;the good life.&rdquo\; We are particularly interested in papers that examine how modern technological\, scientific\, philosophical\, social\, political\, or religious developments contribute to&mdash\;or challenge&mdash\;our understanding of the self and the conditions of a good\, meaningful\, and fulfilling human life. Deeper philosophical reflection on the self enables us to reconsider or re-envision not only who we are\, but also what kinds of conditions are necessary for genuine human flourishing. We welcome papers that creatively engage these questions from historical or contemporary perspectives\, or that draw upon interdisciplinary approaches illuminating the nature of the self in the modern world.
\nHere are suggested topics:
\nWe are especially interested in&mdash\;though not limited to&mdash\;papers engaging thinkers such as Sø\;ren Kierkegaard\, Gabriel Marcel\, Karl Jaspers\, Emmanuel Levinas\, Martin Buber\, Simone Weil\, Charles Taylor\, Alasdair MacIntyre\, Hannah Arendt\, Paul Ricoeur\, Edith Stein\, Maurice Merleau-Ponty\, and other philosophers whose work contributes to our understanding of the self\, personhood\, and the challenges of modern existence.
\nAbstracts should be 300&ndash\;400 words and clearly state the paper&rsquo\;s thesis and demonstrate relevance to the conference theme. Paper length should be 10 pages\, double-spaced\, or in the 3000 words range.
\nPlease send the abstract to Anthony.malagon@qc.cuny.edu by 10/14/2026.
\n\n ORGANIZER;CN=Anthony Malagon: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=America/New_York:20261112T083000 DTEND;TZID=America/New_York:20261112T170000 SUMMARY:Beyond Function: The Self in the Modern World UID:20260905T183427Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:America/New_York LOCATION:65-30 Kissena blvd\, Flushing\, United States\, 11367 DESCRIPTION:\nBeyond Function: The Self and the Modern Condition
\nThe French existentialist Gabriel Marcel once diagnosed the defining problem of modernity as the "misplacement of the idea of function." In his famous essay\, &ldquo\;On the ontological Mystery\,&rdquo\; he describes modern society as essentially empty because it increasingly understands both the world and the person in terms of utility\, efficiency\, productivity\, quantifiable performance\, etc. In such a climate\, the human person is easily reduced to a collection of functions rather than recognized as a unique and irreducible self. Marcel&rsquo\;s critical analysis of the modern condition as well as those of many of the early existentialist&mdash\;Martin Buber\, Karl Jaspesrs\, Martin Heidegger\, and even Soren Kierkegaard&mdash\;raised serious concerns and broader philosophical questions that continue to confront us today\, nearly a century later. How does contemporary social\, technological\, political\, and economic structures shape our self-understanding? Do they promote authentic selfhood\, or do they encourage forms of alienation that obscure what it means to be human? Do they encourage objectified relationships that engender I-it relations with? Do they promote a self-objectification that leads to mental illness?
\nThis conference invites students and scholars to explore these questions baring on the relationship between the self and the modern world. We seek philosophical reflection upon the nature of selfhood and the ways in which contemporary realities influence our understanding of personal identity\, agency\, freedom\, community\, and what it means to live &ldquo\;the good life.&rdquo\; We are particularly interested in papers that examine how modern technological\, scientific\, philosophical\, social\, political\, or religious developments contribute to&mdash\;or challenge&mdash\;our understanding of the self and the conditions of a good\, meaningful\, and fulfilling human life. Deeper philosophical reflection on the self enables us to reconsider or re-envision not only who we are\, but also what kinds of conditions are necessary for genuine human flourishing. We welcome papers that creatively engage these questions from historical or contemporary perspectives\, or that draw upon interdisciplinary approaches illuminating the nature of the self in the modern world.
\nHere are suggested topics:
\nWe are especially interested in&mdash\;though not limited to&mdash\;papers engaging thinkers such as Sø\;ren Kierkegaard\, Gabriel Marcel\, Karl Jaspers\, Emmanuel Levinas\, Martin Buber\, Simone Weil\, Charles Taylor\, Alasdair MacIntyre\, Hannah Arendt\, Paul Ricoeur\, Edith Stein\, Maurice Merleau-Ponty\, and other philosophers whose work contributes to our understanding of the self\, personhood\, and the challenges of modern existence.
\nAbstracts should be 300&ndash\;400 words and clearly state the paper&rsquo\;s thesis and demonstrate relevance to the conference theme. Paper length should be 10 pages\, double-spaced\, or in the 3000 words range.
\nPlease send the abstract to Anthonhy.malagon@qc.cuny.edu by 10/14/2026.
ORGANIZER;CN=Anthony Malagon: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/London:20261114T090000 DTEND;TZID=Europe/London:20261122T170000 SUMMARY:Otherness (online) UID:20260905T183428Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/London DESCRIPTION:Dear All\,
\nAlthough submissions to our conference are officially closed\, unforeseen circumstances required us to transfer the SoPheRE Conference on Otherness to an online format. While we regret not being able to meet everyone in person this year\, this transition also creates an opportunity to broaden the scope of our discussions and accept a limited number of additional papers.
\nWe therefore invite new abstract submissions (maximum 500 words)\, formatted for anonymous review. Abstracts must be written in English and sent toconference2026@sophere.org.
\nWe will review submissions on a rolling basis and aim to communicate decisions within approximately one week of receipt. The submission period will remain open until our online capacity is full or till the end of September\, at which time we will need to finalize the conference program.
\nThe original Call for Papers can be found here:
\nKeynote speakers:
\nMichael Barber (Saint Louis University): &ldquo\;The Question of the Ideology of Religious Experience and the Other: Essence\, Social Science\, and Verstehen&rdquo\;
\nPeter Costello (Providence College): &ldquo\;Marked By the Other: A Reading of Husserl and Genesis&rdquo\; \;
\nJoseph Rivera (Dublin City University): &ldquo\;Where to Experience the Other: A Critical Reading of Michel Henry&rdquo\; \;
\nMichael Staudigl (University of Vienna): &ldquo\;Barbarians\, Cannibals\, Terrorists: A Tropological Phenomenology of Otherness&rdquo\; \;
\nWe welcome additional submissions on Otherness in religion\, including\, but not limited to\, questions such as:
\nWith regard to Otherness in social and societal contexts\, we welcome phenomenological reflections on both contemporary and historical issues. We are particularly interested in contributions that apply phenomenological methods to the understanding of social diversity\, conflict\, migration\, exclusion\, inclusion\, and related topics.
\nWe look forward to receiving your submissions.
\nThe Organizers: Olga Louchakova-Schwartz (UC Davis)\, Martin Nitsche (Czech Academy of Sciences)\, Mary Shahanan (Atlantis Technological University)\, Tareq Ayoub (Western University Canada).
ORGANIZER;CN=Olga Louchakova-Schwartz;CN=Martin Nitsche: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/London:20261115T234500 DTEND;TZID=Europe/London:20261115T234500 SUMMARY:BSP Online Courses 2027: Call for Proposals Open Now UID:20260905T183429Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/London DESCRIPTION:British Society for Phenomenology
\nBSP Online Courses 2027
\nCall for Proposals \;
\nOpen Now
\nBSP Online Courses provide an accessible and convivial setting in which researchers\, teachers\, and practitioners can introduce participants to a phenomenological thinker\, text\, tradition\, method\, or field of application. We welcome proposals addressing both established areas of phenomenological research and new or interdisciplinary applications of phenomenology.
\nWe are particularly interested in courses that combine philosophical rigour with an inclusive and accessible teaching style. Proposals from scholars at different career stages\, independent researchers\, and practitioners working with phenomenological approaches are welcome. Joint proposals from two course leaders may also be considered.
\nCourses normally consist of four weekly online sessions\, each lasting approximately 90 minutes. Sessions should combine presentation or instruction with sufficient time for discussion\, questions\, and interaction with participants.
\nTo find out more and to submit a proposal check out the full BSP Online Courses 2027: Call for Proposals - see link below
\nWe look forward to receiving your proposals.
\nAlessandro Guardascione\, British Society for Phenomenology Chair of Online Events.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/Brussels:20261117T090000 DTEND;TZID=Europe/Brussels:20261119T170000 SUMMARY:Otherness UID:20260905T183430Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/Brussels LOCATION:Louvain-la-Neuve\, Belgium DESCRIPTION:Otherness\nConference of the Society for the Phenomenology of Religious Experience
\n\nNovember 17-19\, 2026\nUniversité\; catholique de Louvain \;(UC Louvain\, Louvain-la-Neuve\, Belgium)
\n\nhttps://sophere.org/upcoming-conferences/
\n\n\nCall for Papers
\n\nThe Other is distinct from the Self\, regardless of whether the Other is accessible to the Self or not&ndash\;as something that enables self-reflection and revelation through the distance it provides to the Self. \;In this way\, the Other plays a crucial and multifaceted role within the phenomenological tradition. On one hand\, the Other is set in a position counteracting the Self\, while still remaining an essential part of the constitution of the Self. \;As Husserl showed in \;Cartesian Meditations\, \; \;eliminating the Other from one&rsquo\;s experience would make the constitution of experience impossible. \;
\n\nEmpathy \;and \;pairing \;are always at play in the constitution of the \;alter ego. \;Even within mere perception\, the alter ego is operating\, and therein\, the intersubjective sphere is essential both for the constitution of the Self\, and to perceive an object as the Self. The Self cannot be understood without intersubjectivity\, but\, on the other hand\, it is through the sense of alienness (Fremdheit) and inaccessibility of the Other\, a teleological structure of striving comes into play. Not only is the experience of the Other alien and foreign\, but it also initiates a change of perspective in how one sees oneself and the world through setting a teleological regulative idea to be strived for. The experience of the Other enables one to view oneself in a completely new light. This new understanding of the Self\, in turn\, opens up a new horizon\, changing the way everything appears. In short\, the Other serves as the means for self-reflection and revelation of the structure of experience itself. The phenomenology of Otherness is important for the studies of the Lifeworld\, the Homeworld\, and the Alienworld\, as well as in the concept of the halo\, in understanding indigenous religious experience\, in the cultural approaches such as the etic vs. emic\, or in the problem of historical Otherness as means to reconstruct historical personality.
\n\nWe welcome various phenomenologies of Otherness: here\, the Other may refer to a human or a non-human subject\, to the Divine Person\, to any Otherness. We are interested in how the phenomenological understanding of the Other applies to contemporary forms of the Self\, e.g.\, in Girard&rsquo\;s mimesis or Lopes Corvo&rsquo\;s psychoanalytic concept of self-envy. From classical approaches in phenomenology\, such as those of Husserl\, Levinas\, Ricoeur\, or Schutz\, \;to our contemporaries\, such as Waldenfels and Steinbock\, development of their thoughts from concrete forms of experience to situated and generalizable structures of Otherness can be covered.
\n\nThe abstracts must demonstrate familiarity with operative or theory-building concepts in phenomenology\, and use the framework of phenomenology with sources from within the phenomenological tradition. Possible themes regarding Otherness could be\, but are not restricted to: What role does the Other play in uncovering the structure of self-constitution? Is it possible to understand the absolute alterity\, or is a common ground necessary? Is &lsquo\;overcoming&rsquo\; Otherness even a fruitful task\, and what will this task reveal? How can a singular\, united world be referenced\, when all testimonies stem from individual perspectives? What is the difference between the Other and an object? Does the sphere of primordiality play an essential role for the research of Otherness? How does one understand the Other from an etic or emic standpoint ? Does Otherness within spirituality differ from pragmatic Otherness? How does one interpret first-person authority and Otherness in cases of cultural transfer?
\n\n\;Please send abstracts (of max. 500 words) formatted for anonymous reviewing. The abstracts must be written in English and sent to \;conference2026@sophere.org\, and please cc to Miyuki Ono (miyuki.ono@student.kuleuven.be)\, \;by May 15\, 2026. We will get back to you on whether your abstract has been accepted by June 5\, 2026. If you do not receive an email by this date\, please reach out to us. In addition\, we intend to publish a volume containing a number of papers from the conference.
\n\nOrganizers: Sylvain Camilleri\, the main contact \; \;(sylvain.camilleri@uclouvain.be)
\n\nOlga Louchakova-Schwartz (olouch@ucdavis.edu)
\nMartin Nitsche (nitsche@flu.cas.cz)
\nMiyuki Ono (miyuki.ono@student.kuleuven.be)
\n ORGANIZER;CN=Olga Louchakova-Schwartz;CN=Sylvain Camilleri;CN=Martin Nitsche: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/Bucharest:20261119T090000 DTEND;TZID=Europe/Bucharest:20261121T170000 SUMMARY:Phenomenology and Media: Mapping the Structures of Post-Cinematic Experience UID:20260905T183431Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/Bucharest LOCATION:Str. Matei Voievod 75-77\, Bucharest\, Romania\, 021452 DESCRIPTION:In the wake of profound technological and cultural transformations\, cinema no longer names a stable medium but rather a shifting constellation of practices\, dispositifs\, and experiential forms. The proliferation of streaming platforms\, algorithmically curated feeds\, immersive installations\, AI-generated imagery\, VR and AR environments\, conversational agents\, and multi-screen ecologies compels us to rethink the very structures of our lived experience. Under the still-contested but heuristically productive concept of \;&ldquo\;post-cinema\,&rdquo\; recent scholarship in film and media studies has sought to come to grips with this transformed media landscape in ways that are still waiting to be fully appropriated by phenomenological reflection.
\nThe present conference invites contributions that bring phenomenology into sustained dialogue with contemporary media theory in order to interrogate the \;manifold facets of our current \;post-cinematic situation \;and map the experiential\, affective\, embodied\, and critical structures that characterize our current media ecology.
\nBuilding primarily on traditions of film phenomenology associated with \;Vivian Sobchack \;and \;Jean-Pierre Meunier\, and drawing on the philosophical resources of\, among others\, \;Edmund Husserl\, \;Martin Heidegger\, \;Maurice Merleau-Ponty\, and \;Jean-Paul Sartre\, as well as Emmanuel Levinas&rsquo\;s ethics of the Other\, Hermann Schmitz&rsquo\;s New Phenomenology\, Don Ihde&rsquo\;s post-phenomenology of technology\, or Mark Coeckelbergh&rsquo\;s phenomenologically informed ethics of human-robot interaction\, we aim to extend phenomenological inquiry beyond the classical cinematic dispositif toward emerging &ldquo\;families of images&rdquo\;: algorithmic visuals\, deepfakes\, TikTok feeds\, immersive environments\, AI image synthesis\, and hybrid human-machine interfaces.
\nBy bringing together philosophers\, film and media scholars\, as well as artists\, we aim to foster a rigorous interdisciplinary conversation about how phenomenology can illuminate\, and be transformed by\, the evolving media landscape.
ORGANIZER;CN=Christian Ferencz-Flatz;CN=Alexandru Bejinariu;CN=Remus Breazu: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/Rome:20261119T090000 DTEND;TZID=Europe/Rome:20261120T170000 SUMMARY:Winter School in Phenomenology: "Phenomenology of the We. Intersubjectivity\, Collective Emotions\, and the Constitution of the Social World" UID:20260905T183432Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/Rome LOCATION:Via Porta di Massa 1\, Napoli\, Italy\, 80133 DESCRIPTION:The Winter School \;Phenomenology of the We \;invites graduate students\, doctoral researchers\, and early-career scholars to explore phenomenological approaches to \;intersubjectivity and emotions. The event aims to foster discussion on the structures of shared experience\, collective intentionality\, affective relations\, and the constitution of social life\, bringing classical phenomenological perspectives into dialogue with contemporary debates. The Winter School will feature keynote lectures by \;Dan Zahavi \;and \;Sophie Loidolt.
\nMorning Programme
\nThursday\, 19 November
\nDan Zahavi
The Unity and Plurality of Emotional Sharing
Anna Donise \;
Empathetic Relationships and the Original Self
Friday\, 20 November
\nSophie Loidolt
Philosophy as a Communal Form of Life: Assessing Husserl&rsquo\;s Political Visions in the Kaizo Articles
Anna Pia Ruoppo
Back to the Origins: Ethics and Politics in Martin Heidegger
The \;morning lectures are open to the public\, while the \;afternoon workshops are reserved for 20 selected participants. The workshops are designed to encourage intensive discussion and close interaction among participants and keynote speakers.
\nApplications and presentations
\nThose wishing to participate in the Winter School are invited to submit a \;short motivation letter\, accompanied by a \;brief biographical note. Applicants who would also like to present their work during the afternoon workshops should additionally submit an \;abstract of no more than 1\,000 words. Abstracts should address topics related to the general themes of the Winter School and should be written in English. Of the \;20 participants admitted to the Winter School\, 6 will be selected to give a 15-minute presentation\, followed by discussion. Applicants who are not selected to give a presentation may therefore still be admitted as participants and take part in all afternoon workshops.
\nWe particularly welcome abstracts addressing topics including\, but not limited to:
\nSubmission deadline: \;1 October 2026
Notification of acceptance: \;15 October 2026
Abstracts should be submitted to: \;lorenzo.cavallo2@unina.it \;and \;giulia.salzano@unina.it
\nFurther information regarding the venue and programme will be communicated to selected participants.
ORGANIZER;CN=Anna Donise;CN=Anna Pia Ruoppo: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=America/Chicago:20261119T090000 DTEND;TZID=America/Chicago:20261121T170000 SUMMARY:Society for Phenomenology and Existential Philosophy Annual Conference UID:20260905T183433Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:America/Chicago LOCATION:Hyatt Centric Chicago Magnificent Mile\, 633 N St Clair St\, Chicago\, IL\, United States ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260905T170432Z DTSTART;TZID=Europe/London:20261129T234500 DTEND;TZID=Europe/London:20261129T234500 SUMMARY:Special Issue: “Hermeneutics\, Aesthetics\, and Bildung: A Tribute to Nicholas Davey” (JGS 2.3) UID:20260905T183434Z-iCalPlugin-Grails@fe80:0:0:0:f84c:d7ff:fee1:b55%3 TZID:Europe/London DESCRIPTION:The Journal of Gadamer Studies (JGS) is now accepting submissions for its third issue\, which will be published in February-March 2027. The title of the special issue is &ldquo\;Hermeneutics\, Aesthetics\, and Bildung: A Tribute to Nicholas Davey.&rdquo\;
\nThis issue will be dedicated to remembering the life and work of Professor Nicholas Davey (University of Dundee)\, who passed away on August 2\, 2026. The theme and title of the issue mark practices dear to Nicholas&rsquo\;s heart and to his life-long scholarly pursuits. His contributions to Gadamerian philosophical hermeneutics are immeasurable as is his loss to all whose lives he touched\, inspired\, and brought joy. A beautiful memorial reflection is posted on the University of Dundee&rsquo\;s website.
\nFor this special issue we invite original submissions in English that:
\n1) focus on Nicholas Davey&rsquo\;s work vis-à\;-vis the subject areas of Gadamerian hermeneutics\, hermeneutical aesthetics\, and hermeneutics and Bildung.
\n2) We will also consider submissions that align with the issue&rsquo\;s theme but that do not directly engage Nicholas&rsquo\;s work.
\nAdditionally\, we welcome submissions of brief memories of Nicholas as well as reflections on his contributions to Gadamerian scholarship from colleagues and former students who knew him. These will be featured in the Introduction for the issue\, which will be written by Cynthia Nielsen (University of Dallas) and Dominic Smith (University of Dundee). Submissions for consideration in this category should be no more than two paragraphs and can be emailed directly to Cynthia Nielsen (cynthia.nielsen@gmail.com).
\nThe JGS is an open access journal hosted by Texas A&\;M University and is published biannually. Submissions are subject to a double-anonymized peer review process and will be evaluated for their scholarly contribution to the field of Gadamer studies.
\nPlease read our submission guidelines and submit your essay via our submission portal. To guarantee consideration for this special issue\, please submit your contribution by Nov. 29\, 2026.
ORGANIZER: METHOD:PUBLISH END:VEVENT END:VCALENDAR