[ DEADLINE EXTENSION: 21.04.2026 ]
\nMaking kin is first and foremost a gesture rather than a concept. Donna Haraway \; presents it as a gesture that reacts to a world organized by rigid separations: nature and \; culture\, feminine and masculine\, human and machine\, organism and technique. To \; make kin is to learn how to live together under the epistemological horizontality of \; habitable bodies in damaged landscapes\, accepting interdependence as an ontological \; and political condition. It is not a matter of restoring a lost nature\, nor of celebrating \; technology as a promise of salvation\, but of weaving possible relations within wounded \; worlds. This proposal emerges from the recognition of the most recent narcissistic \; wound in the human imaginary: technology.
\nAfter Copernicus\, Darwin and Freud&mdash\;who \; unsettled anthropocentric pride by demonstrating that the Earth is not the center of the \; universe\, that human beings are not isolated divine creations but part of animal \; evolution\, and that we do not exercise full control over our own mind\, being also \; governed by the unconscious&mdash\;technoscience\, particularly the digital and artificial \; intelligence\, once again displaces the human from the center by challenging its cognitive\, \; ontological\, and moral exceptionalism. For Donna Haraway\, this wound should neither \; be denied nor healed\, but inhabited through a profound reconfiguration of how agency\, \; responsibility\, kinship\, space\, and time are conceived in a shared and fragmented world \; composed of human and non-human cultural entities. Making kin therefore entails \; rethinking and reinhabiting bodies\, beginning by questioning which bodies are \; recognized and how they appear. Bodies that are sites of passage\, traversed by regimes \; of gender\, race\, class\, and species\; bodies exposed to toxicities\, extraction\, and \; infrastructures\; bodies amplified\, monitored\, and reconfigured by technologies. Bodies \; that are also habitats of resistance\, care\, and the invention of new ways of dwelling. The \; pressing question is not only how to survive\, nor even how to live\, but how to render \; bodies habitable. In this sense\, this congress seeks to bring together philosophical and \; interdisciplinary reflections that explore the unexpected alliances between ecology\, \; technology and feminism\, interrogating the conditions of possibility for habitable bodies \; within contemporary ecological techniques. In doing so\, it aims to contribute to \; imagining futures in which making kin is not merely a concept\, but an urgent ethical and \; political praxis.
\nThis way\, researchers are invited to submit presentation proposals within the \; three main strands of the congress&mdash\;feminism\, ecology and technology&mdash\;placing them in \; dialogue through perspectives such as ecofeminism\, transhumanism\, new materialisms\, \; the ethics of care\, decolonial thought\, among others. Theoretical\, critical\, or situated \; approaches from philosophy and related fields are welcome\, exploring\, among other \; possibilities:
\n➢ Contemporary transformations of the categories of subject\, agency and community \; in light of posthumanism\, new materialisms\, and relational metaphysics\;
\n➢ Practices of care\, hospitality and kinship as ethical and political questions\, analyzed \; from the perspectives of care ethics\, applied ethics\, bioethics and contemporary \; political philosophy\;
\n➢ The reconfiguration of the body as a site of experience\, agency and vulnerability\, \; considering dialogues between phenomenology\, philosophy of embodiment\, gender \; studies and philosophy of technology\;
\n➢ Interdependencies between humans\, non-humans and technologies and their \; epistemological implications\, addressed through the lens of philosophy of science\, \; feminist epistemology and technoscience studies\;
\n➢ Questions of justice\, responsibility and vulnerability in wounded ecologies\, \; examined from the optic of political philosophy\, critical theory\, postcolonial theory \; and environmental ethics\;
\n➢ Critiques of traditional hierarchies (nature/culture\, human/non-human\, \; masculine/feminine) and the exploration of alternative models of kinship and \; coexistence\, drawing on metaphysics\, ontology\, social philosophy and posthuman \; theories\;
\n➢ Reflections on technology\, artificial intelligence\, biotechnology and digitalities as \; forces that displace the subject\, transform agency and redefine modes of inhabiting\, \; from the perspectives of philosophy of technology\, critical cybernetics and AI \; studies\;
\n➢ The construction of shared worlds\, kinships and interdependencies through visual \; and performing arts and cinema\, considered in light of philosophy of art\, relational \; aesthetics\, and philosophy of film\;
\n➢ The role of language\, narrative and symbolic representation in mediating bodies\, \; technologies and ecologies\, investigated through philosophy of language\, narrative \; theory\, critical semiotics\, and philosophy of communication.
\nProposals must be submitted in English\, Portuguese\, Spanish\, French\, or \; Italian to makingkin@outlook.pt by April 21\, 2026. They should include an abstract \; (up to 300 words) and a brief biographical note (up to 150 words). Presentations should \; not exceed 20 minutes. The results will be announced on 7 May 2026. This International Congress is organized within the framework of PRAXIS &ndash\; Center for \; Philosophy\, Politics and Culture\, University of Beira Interior (Covilhã\;\, Portugal).
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260412T065654Z DTSTART;TZID=Europe/Lisbon:20260625T090000 DTEND;TZID=Europe/Lisbon:20260626T170000 SUMMARY:Making Kin as Practice of Care: Habitable Bodies or Unexpected Alliances between Ecology\, Technology and Feminism UID:20260419T045402Z-iCalPlugin-Grails@philevents-web-f5d4878dd-dnjxp TZID:Europe/Lisbon LOCATION:R. Marquês de Ávila e Bolama\, Covilhã\, Portugal\, 6201-001 DESCRIPTION:Making kin is first and foremost a gesture rather than a concept. Donna Haraway \; presents it as a gesture that reacts to a world organized by rigid separations: nature and \; culture\, feminine and masculine\, human and machine\, organism and technique. To \; make kin is to learn how to live together under the epistemological horizontality of \; habitable bodies in damaged landscapes\, accepting interdependence as an ontological \; and political condition. It is not a matter of restoring a lost nature\, nor of celebrating \; technology as a promise of salvation\, but of weaving possible relations within wounded \; worlds. This proposal emerges from the recognition of the most recent narcissistic \; wound in the human imaginary: technology.
\nAfter Copernicus\, Darwin and Freud&mdash\;who \; unsettled anthropocentric pride by demonstrating that the Earth is not the center of the \; universe\, that human beings are not isolated divine creations but part of animal \; evolution\, and that we do not exercise full control over our own mind\, being also \; governed by the unconscious&mdash\;technoscience\, particularly the digital and artificial \; intelligence\, once again displaces the human from the center by challenging its cognitive\, \; ontological\, and moral exceptionalism. For Donna Haraway\, this wound should neither \; be denied nor healed\, but inhabited through a profound reconfiguration of how agency\, \; responsibility\, kinship\, space\, and time are conceived in a shared and fragmented world \; composed of human and non-human cultural entities. Making kin therefore entails \; rethinking and reinhabiting bodies\, beginning by questioning which bodies are \; recognized and how they appear. Bodies that are sites of passage\, traversed by regimes \; of gender\, race\, class\, and species\; bodies exposed to toxicities\, extraction\, and \; infrastructures\; bodies amplified\, monitored\, and reconfigured by technologies. Bodies \; that are also habitats of resistance\, care\, and the invention of new ways of dwelling. The \; pressing question is not only how to survive\, nor even how to live\, but how to render \; bodies habitable. In this sense\, this congress seeks to bring together philosophical and \; interdisciplinary reflections that explore the unexpected alliances between ecology\, \; technology and feminism\, interrogating the conditions of possibility for habitable bodies \; within contemporary ecological techniques. In doing so\, it aims to contribute to \; imagining futures in which making kin is not merely a concept\, but an urgent ethical and \; political praxis.
\nThis way\, researchers are invited to submit presentation proposals within the \; three main strands of the congress&mdash\;feminism\, ecology and technology&mdash\;placing them in \; dialogue through perspectives such as ecofeminism\, transhumanism\, new materialisms\, \; the ethics of care\, decolonial thought\, among others. Theoretical\, critical\, or situated \; approaches from philosophy and related fields are welcome\, exploring\, among other \; possibilities:
\n➢ Contemporary transformations of the categories of subject\, agency and community \; in light of posthumanism\, new materialisms\, and relational metaphysics\;
\n➢ Practices of care\, hospitality and kinship as ethical and political questions\, analyzed \; from the perspectives of care ethics\, applied ethics\, bioethics and contemporary \; political philosophy\;
\n➢ The reconfiguration of the body as a site of experience\, agency and vulnerability\, \; considering dialogues between phenomenology\, philosophy of embodiment\, gender \; studies and philosophy of technology\;
\n➢ Interdependencies between humans\, non-humans and technologies and their \; epistemological implications\, addressed through the lens of philosophy of science\, \; feminist epistemology and technoscience studies\;
\n➢ Questions of justice\, responsibility and vulnerability in wounded ecologies\, \; examined from the optic of political philosophy\, critical theory\, postcolonial theory \; and environmental ethics\;
\n➢ Critiques of traditional hierarchies (nature/culture\, human/non-human\, \; masculine/feminine) and the exploration of alternative models of kinship and \; coexistence\, drawing on metaphysics\, ontology\, social philosophy and posthuman \; theories\;
\n➢ Reflections on technology\, artificial intelligence\, biotechnology and digitalities as \; forces that displace the subject\, transform agency and redefine modes of inhabiting\, \; from the perspectives of philosophy of technology\, critical cybernetics and AI \; studies\;
\n➢ The construction of shared worlds\, kinships and interdependencies through visual \; and performing arts and cinema\, considered in light of philosophy of art\, relational \; aesthetics\, and philosophy of film\;
\n➢ The role of language\, narrative and symbolic representation in mediating bodies\, \; technologies and ecologies\, investigated through philosophy of language\, narrative \; theory\, critical semiotics\, and philosophy of communication.
\nProposals must be submitted in English\, Portuguese\, Spanish\, French\, or \; Italian to makingkin@outlook.pt by April 21\, 2026. They should include an abstract \; (up to 300 words) and a brief biographical note (up to 150 words). Presentations should \; not exceed 20 minutes. The results will be announced on 7 May 2026. This International Congress is organized within the framework of PRAXIS &ndash\; Center for \; Philosophy\, Politics and Culture\, University of Beira Interior (Covilhã\;\, Portugal).
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260412T065654Z DTSTART;TZID=Europe/Lisbon:20260725T000000 DTEND;TZID=Europe/Lisbon:20260725T000000 SUMMARY:Phenomenology and the Political: Experience\, Power\, and Methods UID:20260419T045403Z-iCalPlugin-Grails@philevents-web-f5d4878dd-dnjxp TZID:Europe/Lisbon LOCATION:Covilhã\, Portugal DESCRIPTION:International Conference
\nPhenomenology and the Political:
\nExperience\, Power\, and Methods
\n2-3 December 2026
\nUniversity of Beira Interior
\n(Covilhã\;\, Portugal)
\nConfirmed Speakers:
\nThomas Bedorf (Hagen)
\nFrank Chouraqui (Leiden)
\nSteffen Herrmann (Hagen)
\nMariana Larison (Buenos Aires)
\nRicardo Mendoza-Canales (Lisbon)
\nDelia Popa (Vilanova)
\nThe relationship between phenomenology and politics has long been complex and contested. While Husserl famously positioned phenomenology as a rigorous science of essences\, focused on the structures of consciousness and the epoché\;\, he also emphasized the inseparability of experience from its temporal\, cultural\, and historical horizons. His methodological rigor has often been interpreted as apolitical\, privileging descriptive clarity over engagement with collective life. Subsequent phenomenologists&mdash\;ranging from Merleau-Ponty\, Sartre\, and Arendt to Fanon\, Young\, Levinas\, Butler\, Schutz\, and Derrida&mdash\;have demonstrated that these structures of meaning\, intersubjectivity\, and experience carry profound political implications. Their work shows that politics is not only enacted in institutions but lived\, embodied\, and experienced\, and that power\, legitimacy\, and social norms are shaped through both visibility and concealment\, presence and absence.
\nThis conference builds on these insights\, exploring the reciprocal transformation between phenomenology and politics: phenomenology illuminates political phenomena\, while political realities&mdash\;inequalities\, conflicts\, and power asymmetries&mdash\;reshape phenomenological inquiry. The conference seeks to foster dialogue on how political worlds are constituted\, contested\, and transformed through experience\, social practices\, and collective recognition. Particular attention will be given to the relational and structural dimensions of power\, the temporal and historical constitution of political life\, and the ways in which phenomenology can both reveal and be reshaped by these realities.
\nBy foregrounding experience\, structural dynamics\, and methodological innovation\, the conference aims to create a space for international dialogue among scholars investigating how phenomenology and politics transform one another\, offering insights into authority\, legitimacy\, inequality\, and the lived dimensions of political life.
\nWe welcome abstracts addressing\, but not limited to:
\n·\; \; \; \; \; \; Methodological Innovation: How phenomenological methods evolve when applied to political phenomena\, and how engagement with political realities reshapes conceptual and analytic frameworks.
\n·\; \; \; \; \; \; Experience and Embodiment: Lived\, bodily\, and affective dimensions of political life\, including trust\, conflict\, solidarity\, exclusion\, and resistance.
\n·\; \; \; \; \; \; Power\, Presence\, and Absence: How visibility\, concealment\, and structural asymmetries shape political authority\, legitimacy\, and relational dynamics.
\n·\; \; \; \; \; \; Political Ontology and Structures: How social\, institutional\, material\, and historical conditions constitute political realities\, making them intelligible\, contestable\, and transformable.
\n·\; \; \; \; \; \; Temporal and Historical Dimensions: Memory\, anticipation\, rupture\, and the opening of political futures.
\n·\; \; \; \; \; \; Subjectivation\, Emancipation and Agency: How political realities shape subjectivity\, identity\, and collective self-understanding\, and how these processes inform phenomenological inquiry.
\n·\; \; \; \; \; \; Technology and Mediation: The role of technology\, media\, and communication infrastructures in shaping political experience\, authority\, and participation.
\n·\; \; \; \; \; \; Normativity and Epistemic Foundations: How phenomenology illuminates the frameworks through which political knowledge\, critique\, and understanding emerge.
\n·\; \; \; \; \; \; Interdisciplinary Approaches: Contributions from political theory\, cultural studies\, media and communication studies\, or related fields examining the reciprocal shaping of politics and phenomenology.
\nWe welcome proposals for academic contributions that speak to the concerns of the conference as outlined above. Each speaker will have 20 min. for presentation\, followed by 15 min. of questions and discussion. Interested speakers should submit a 400-words abstract\, accompanied by a short biographical note\, including your full name\, institutional affiliation\, and a short bio (100 words)\, to phenomenologyandthepolitical@gmail.com by 25/07/2026. Decision notices will be emailed by 1/9/2026. The conference has been conceived as a two-day in-person event\, but if the number of quality submissions exceeds expectations\, a third day may be added. The conference will be held in English. There is no registration fee\, and the organization cannot cover travel or accommodation costs. For further details or inquiries\, please contact the conference organizers at the above-mentioned email addresses.
\nOrganization: Albano Pina and Janilce Praseres (PRAXIS/UBI)
ORGANIZER;CN=Albano Pina: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260412T065654Z DTSTART;TZID=Europe/Lisbon:20261202T090000 DTEND;TZID=Europe/Lisbon:20261203T170000 SUMMARY:Phenomenology and the Political: Experience\, Power\, and Methods UID:20260419T045404Z-iCalPlugin-Grails@philevents-web-f5d4878dd-dnjxp TZID:Europe/Lisbon LOCATION:Covilhã\, Portugal DESCRIPTION:The relationship between phenomenology and politics has long been complex and contested. While Husserl famously positioned phenomenology as a rigorous science of essences\, focused on the structures of consciousness and the epoché\;\, he also emphasized the inseparability of experience from its temporal\, cultural\, and historical horizons. His methodological rigor has often been interpreted as apolitical\, privileging descriptive clarity over engagement with collective life. Subsequent phenomenologists&mdash\;ranging from Merleau-Ponty\, Sartre\, and Arendt to Fanon\, Young\, Levinas\, Butler\, Schutz\, and Derrida&mdash\;have demonstrated that these structures of meaning\, intersubjectivity\, and experience carry profound political implications. Their work shows that politics is not only enacted in institutions but lived\, embodied\, and experienced\, and that power\, legitimacy\, and social norms are shaped through both visibility and concealment\, presence and absence.
\nThis conference builds on these insights\, exploring the reciprocal transformation between phenomenology and politics: phenomenology illuminates political phenomena\, while political realities&mdash\;inequalities\, conflicts\, and power asymmetries&mdash\;reshape phenomenological inquiry. The conference seeks to foster dialogue on how political worlds are constituted\, contested\, and transformed through experience\, social practices\, and collective recognition. Particular attention will be given to the relational and structural dimensions of power\, the temporal and historical constitution of political life\, and the ways in which phenomenology can both reveal and be reshaped by these realities.
\nBy foregrounding experience\, structural dynamics\, and methodological innovation\, the conference aims to create a space for international dialogue among scholars investigating how phenomenology and politics transform one another\, offering insights into authority\, legitimacy\, inequality\, and the lived dimensions of political life.
\nWe welcome abstracts addressing\, but not limited to:
\n·\; \; \; \; \; \; Methodological Innovation: How phenomenological methods evolve when applied to political phenomena\, and how engagement with political realities reshapes conceptual and analytic frameworks.
\n·\; \; \; \; \; \; Experience and Embodiment: Lived\, bodily\, and affective dimensions of political life\, including trust\, conflict\, solidarity\, exclusion\, and resistance.
\n·\; \; \; \; \; \; Power\, Presence\, and Absence: How visibility\, concealment\, and structural asymmetries shape political authority\, legitimacy\, and relational dynamics.
\n·\; \; \; \; \; \; Political Ontology and Structures: How social\, institutional\, material\, and historical conditions constitute political realities\, making them intelligible\, contestable\, and transformable.
\n·\; \; \; \; \; \; Temporal and Historical Dimensions: Memory\, anticipation\, rupture\, and the opening of political futures.
\n·\; \; \; \; \; \; Subjectivation\, Emancipation and Agency: How political realities shape subjectivity\, identity\, and collective self-understanding\, and how these processes inform phenomenological inquiry.
\n·\; \; \; \; \; \; Technology and Mediation: The role of technology\, media\, and communication infrastructures in shaping political experience\, authority\, and participation.
\n·\; \; \; \; \; \; Normativity and Epistemic Foundations: How phenomenology illuminates the frameworks through which political knowledge\, critique\, and understanding emerge.
\n·\; \; \; \; \; \; Interdisciplinary Approaches: Contributions from political theory\, cultural studies\, media and communication studies\, or related fields examining the reciprocal shaping of politics and phenomenology.
ORGANIZER;CN=Albano Pina: METHOD:PUBLISH END:VEVENT END:VCALENDAR