We're delighted to invite you to the research seminar of the Department of Theoretical Philosophy at the University of Bucharest. These are organized in partnership with CELFIS\, the Center for Logic\, Philosophy and History of Science at UB. Here are talks scheduled so far:
\nFall 2025:
\nOctober 28\, 5pm: Alexandru Dragomir &\; Andrei Mărăşoiu (University of Bucharest\, \;f2f)\, "The Inconstant Moral Expert: the case of LLMs"
\nNovember 25\, 4pm: Nicholas Rimell (Chinese University of Hong Kong\, hybrid via Zoom)\, "A Metaphysics of Despair"
\nNovember 28\, 2pm: Micah Thomas Pimaro\, Jr. (University of Calabar\, \;f2f)\, "Placide Tempels&rsquo\;s Metaphysics: A challenge or a trap for African philosophy?"
\nDecember 2\, 3pm: Nora Grigore (Romanian Academy\, Institute of Philosophy and Psychology\, f2f)\, "Worthiness and Expediency: a Distinction without a Difference?"
\nDecember 19\, 2pm: Alin Olteanu (Shanghai International Studies University\, ICUB\, \;f2f)\, "Iconic Imagination in Modeling: A Semiotic Approach to Scientific Inquiry"
\nJanuary 16\, 2pm: Marco Facchin (University of Antwerp\, hybrid via Zoom)\, \;"Is mental content an illusion?" \;
\nJanuary 22\, 12pm: Sandra Brâ\;nzaru (University of Bucharest\, CELFIS\, FPSE\, \;f2f)\, "Conceptualising Empathy"
\nFebruary 10\, 4pm: Marian Călborean (OPTI Software &\; University of Bucharest\, f2f)\, "The minimal ontology of time" \;
\nSpring 2026:
\nMarch 27\, 2pm: Erik Myin (University of Antwerp\, \;hybrid \;via Zoom)\, &ldquo\;Of a Different Mind&rdquo\;
\nMarch 30: \;Mariona Eiren Miyata-Sturm (University of Oxford\, f2f)\, &ldquo\;The metacognitive account of aesthetics in science&rdquo\;
\nApril 3: \;René\; \;van Woudenberg (Vrije Universiteit Amsterdam\, \;hybrid \;via Zoom)\, "Are LLMs Authors?"
\nMay 11\, 12pm: Gheorge Ştefanov (U. Bucharest\, f2f)\; "Ce nu pot vedea neuroștiințele? &mdash\; \;Gramatica \;libertății: Wittgenstein\, Anscombe și critica determinismului tare"
\nMay 13\, 3pm: Andrei Moldovan (U. Salamanca\, f2f)\, \;&ldquo\;Between Independence and Guidance: A Dilemma for Intellectual Autonomy&rdquo\;
\nMay 19\, 10am: Daian Bica (Heinrich Heine University\, \;hybrid \;via Zoom)\, \;''How to Tame &lsquo\;Abundance&rsquo\;? Roman Frigg&rsquo\;s User Manual''
\nJune 5\, 2pm: Paula Tomi (National University of Science and Technology 'Politehnica' Bucharest\, \;f2f)\, &ldquo\;LLMs and truth pluralism&rdquo\;
\nJune 15\, 6.45pm: Ioan Muntean (UT Rio Grande Valley\, UI Urbana\, \;f2f)\, "Reflective equilibrium and scientific progress"
\nPrevious events \;in the series are available at: \;
\n2021-22: \;https://philevents.org/event/show/93365 \;
\n2022-23: \;https://philevents.org/event/show/105249 \;
\nhttps://filosofie.unibuc.ro/category/seminar-cercetare-dft/ \;
\nhttps://icub.unibuc.ro/2022/06/14/workshop-semantic-cognition-and-truth/ \;
\nFor those of you who would like to join some of the meetings but have overlapping commitments\, we will do our best to record the meetings whenever everyone in attendance consents to it\, and to then upload the recordings on the Department's YouTube channel. Previous talks are available here:
\nhttps://www.youtube.com/channel/UCOgUq3dN8CXI4L6DhZT1f_Q
ORGANIZER;CN="Andrei Mărăşoiu": METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092859Z DTSTART;TZID=Europe/Athens:20260404T180000 DTEND;TZID=Europe/Athens:20261219T170000 SUMMARY:Η ΜΕΤΑ - ΦΙΛΟΣΟΦΙΚΗ ΣΚΕΨΗ - ΑΛΕΞΗΣ ΚΑΡΠΟΥΖΟΣ UID:20260916T092901Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:Europe/Athens LOCATION:PLAKA 23\, Athens\, Greece DESCRIPTION:&Eta\; &mu\;&epsilon\;&tau\;&alpha\;-&phi\;&iota\;&lambda\;&omicron\;&sigma\;&omicron\;&phi\;&iota\;&kappa\;ή &sigma\;&kappa\;έ&psi\;&eta\;\, ό&pi\;&omega\;&sigmaf\; &alpha\;&nu\;&alpha\;&delta\;ύ&epsilon\;&tau\;&alpha\;&iota\; &sigma\;&tau\;&omicron\; &sigma\;&tau\;&omicron\;&chi\;&alpha\;&sigma\;&mu\;ό &tau\;&omicron\;&upsilon\; &Alpha\;&lambda\;έ&xi\;&eta\; &Kappa\;&alpha\;&rho\;&pi\;&omicron\;ύ&zeta\;&omicron\;&upsilon\;\, &delta\;&epsilon\;&nu\; &alpha\;&pi\;&omicron\;&tau\;&epsilon\;&lambda\;&epsilon\;ί &alpha\;&pi\;&lambda\;ώ&sigmaf\; &mu\;&iota\;&alpha\; &nu\;έ&alpha\; &theta\;&epsilon\;&omega\;&rho\;&eta\;&tau\;&iota\;&kappa\;ή &pi\;&rho\;ό&tau\;&alpha\;&sigma\;&eta\; &alpha\;&lambda\;&lambda\;ά &mu\;&iota\;&alpha\; &rho\;&iota\;&zeta\;&iota\;&kappa\;ή &mu\;&epsilon\;&tau\;&alpha\;&tau\;ό&pi\;&iota\;&sigma\;&eta\; &tau\;&omicron\;&upsilon\; ί&delta\;&iota\;&omicron\;&upsilon\; &tau\;&omicron\;&upsilon\; &nu\;&omicron\;ή&mu\;&alpha\;&tau\;&omicron\;&sigmaf\; &tau\;&eta\;&sigmaf\; &phi\;&iota\;&lambda\;&omicron\;&sigma\;&omicron\;&phi\;ί&alpha\;&sigmaf\;\, &mu\;&iota\;&alpha\; &kappa\;ί&nu\;&eta\;&sigma\;&eta\; &alpha\;&pi\;ό &tau\;&eta\; &phi\;&iota\;&lambda\;&omicron\;&sigma\;&omicron\;&phi\;ί&alpha\; &omega\;&sigmaf\; &sigma\;ύ&sigma\;&tau\;&eta\;&mu\;&alpha\; &pi\;&rho\;&omicron\;&sigmaf\; &tau\;&eta\; &phi\;&iota\;&lambda\;&omicron\;&sigma\;&omicron\;&phi\;ί&alpha\; &omega\;&sigmaf\; &alpha\;&nu\;&omicron\;&iota\;&chi\;&tau\;ή &epsilon\;&mu\;&pi\;&epsilon\;&iota\;&rho\;ί&alpha\; &tau\;&omicron\;&upsilon\; &Epsilon\;ί&nu\;&alpha\;&iota\;\, ό&pi\;&omicron\;&upsilon\; &eta\; &sigma\;&kappa\;έ&psi\;&eta\; &delta\;&epsilon\;&nu\; &pi\;&epsilon\;&rho\;&iota\;&omicron\;&rho\;ί&zeta\;&epsilon\;&tau\;&alpha\;&iota\; &sigma\;&tau\;&eta\; &lambda\;&omicron\;&gamma\;&iota\;&kappa\;ή &alpha\;&nu\;&alpha\;&pi\;&alpha\;&rho\;ά&sigma\;&tau\;&alpha\;&sigma\;&eta\; &alpha\;&lambda\;&lambda\;ά &mu\;&epsilon\;&tau\;&alpha\;&mu\;&omicron\;&rho\;&phi\;ώ&nu\;&epsilon\;&tau\;&alpha\;&iota\; &sigma\;&epsilon\; &tau\;&rho\;ό&pi\;&omicron\; ύ&pi\;&alpha\;&rho\;&xi\;&eta\;&sigmaf\; &kappa\;&alpha\;&iota\; &sigma\;&upsilon\;&mu\;&mu\;&epsilon\;&tau\;&omicron\;&chi\;ή&sigmaf\; &sigma\;&tau\;&eta\;&nu\; &pi\;&rho\;&alpha\;&gamma\;&mu\;&alpha\;&tau\;&iota\;&kappa\;ό&tau\;&eta\;&tau\;&alpha\;. &Sigma\;&tau\;&omicron\;&nu\; &pi\;&upsilon\;&rho\;ή&nu\;&alpha\; &alpha\;&upsilon\;&tau\;ή&sigmaf\; &tau\;&eta\;&sigmaf\; &pi\;&rho\;&omicron\;&omicron\;&pi\;&tau\;&iota\;&kappa\;ή&sigmaf\; &beta\;&rho\;ί&sigma\;&kappa\;&epsilon\;&tau\;&alpha\;&iota\; &eta\; έ&nu\;&nu\;&omicron\;&iota\;&alpha\; &tau\;&eta\;&sigmaf\; &Alpha\;&nu\;&omicron\;&iota\;&chi\;&tau\;ή&sigmaf\; &Omicron\;&lambda\;ό&tau\;&eta\;&tau\;&alpha\;&sigmaf\;\, &mu\;&iota\;&alpha\;&sigmaf\; &delta\;&upsilon\;&nu\;&alpha\;&mu\;&iota\;&kappa\;ή&sigmaf\; &kappa\;&alpha\;&iota\; &mu\;&eta\;-&kappa\;&lambda\;&epsilon\;&iota\;&sigma\;&tau\;ή&sigmaf\; &epsilon\;&nu\;ό&tau\;&eta\;&tau\;&alpha\;&sigmaf\; &mu\;έ&sigma\;&alpha\; &sigma\;&tau\;&eta\;&nu\; &omicron\;&pi\;&omicron\;ί&alpha\; &omicron\; ά&nu\;&theta\;&rho\;&omega\;&pi\;&omicron\;&sigmaf\; &kappa\;&alpha\;&iota\; &omicron\; &kappa\;ό&sigma\;&mu\;&omicron\;&sigmaf\; &sigma\;&upsilon\;&nu\;-&sigma\;&upsilon\;&gamma\;&kappa\;&rho\;&omicron\;&tau\;&omicron\;ύ&nu\;&tau\;&alpha\;&iota\; &chi\;&omega\;&rho\;ί&sigmaf\; &nu\;&alpha\; &tau\;&alpha\;&upsilon\;&tau\;ί&zeta\;&omicron\;&nu\;&tau\;&alpha\;&iota\;\, &sigma\;&upsilon\;&gamma\;&kappa\;&rho\;&omicron\;&tau\;ώ&nu\;&tau\;&alpha\;&sigmaf\; &alpha\;&upsilon\;&tau\;ό &pi\;&omicron\;&upsilon\; &omicron\; &Kappa\;&alpha\;&rho\;&pi\;&omicron\;ύ&zeta\;&omicron\;&sigmaf\; &omicron\;&nu\;&omicron\;&mu\;ά&zeta\;&epsilon\;&iota\; &Mu\;&eta\;-&Tau\;&alpha\;&upsilon\;&tau\;&omicron\;&lambda\;&omicron\;&gamma\;&iota\;&kappa\;ή &Tau\;&alpha\;&upsilon\;&tau\;ό&tau\;&eta\;&tau\;&alpha\;\, &delta\;&eta\;&lambda\;&alpha\;&delta\;ή &mu\;&iota\;&alpha\; &sigma\;&chi\;έ&sigma\;&eta\; ό&pi\;&omicron\;&upsilon\; &tau\;&omicron\; έ&nu\;&alpha\; &delta\;&epsilon\;&nu\; &alpha\;&pi\;&omicron\;&rho\;&rho\;&omicron\;&phi\;ά &tau\;&omicron\; ά&lambda\;&lambda\;&omicron\; &alpha\;&lambda\;&lambda\;ά &omicron\;ύ&tau\;&epsilon\; &kappa\;&alpha\;&iota\; &pi\;&alpha\;&rho\;&alpha\;&mu\;έ&nu\;&epsilon\;&iota\; &alpha\;&pi\;&omicron\;&lambda\;ύ&tau\;&omega\;&sigmaf\; &delta\;&iota\;&alpha\;&chi\;&omega\;&rho\;&iota\;&sigma\;&mu\;έ&nu\;&omicron\;\, &mu\;&iota\;&alpha\; &epsilon\;&nu\;ό&tau\;&eta\;&tau\;&alpha\; &sigma\;&epsilon\; &delta\;&iota\;&alpha\;&rho\;&kappa\;ή &mu\;&epsilon\;&tau\;&alpha\;&mu\;ό&rho\;&phi\;&omega\;&sigma\;&eta\; &mu\;έ&sigma\;&alpha\; &sigma\;&tau\;&omicron\;&nu\; &chi\;&rho\;ό&nu\;&omicron\;. &Eta\; &pi\;&rho\;&alpha\;&gamma\;&mu\;&alpha\;&tau\;&iota\;&kappa\;ό&tau\;&eta\;&tau\;&alpha\;\, &sigma\;&epsilon\; &alpha\;&upsilon\;&tau\;ή &tau\;&eta\; &mu\;&epsilon\;&tau\;&alpha\;-&phi\;&iota\;&lambda\;&omicron\;&sigma\;&omicron\;&phi\;&iota\;&kappa\;ή &sigma\;ύ&lambda\;&lambda\;&eta\;&psi\;&eta\;\, &delta\;&epsilon\;&nu\; &epsilon\;ί&nu\;&alpha\;&iota\; &sigma\;&tau\;&alpha\;&tau\;&iota\;&kappa\;ή &omicron\;&upsilon\;&sigma\;ί&alpha\; &alpha\;&lambda\;&lambda\;ά &delta\;&iota\;&alpha\;&delta\;&iota\;&kappa\;&alpha\;&sigma\;ί&alpha\; &Sigma\;&chi\;&epsilon\;&sigma\;&iota\;&alpha\;&kappa\;ή&sigmaf\; &Sigma\;&upsilon\;&nu\;-&Gamma\;έ&nu\;&epsilon\;&sigma\;&eta\;&sigmaf\;\, έ&nu\;&alpha\; &pi\;&lambda\;έ&gamma\;&mu\;&alpha\; &zeta\;&omega\;&nu\;&tau\;&alpha\;&nu\;ώ&nu\; &sigma\;&chi\;έ&sigma\;&epsilon\;&omega\;&nu\; ό&pi\;&omicron\;&upsilon\; &kappa\;ά&theta\;&epsilon\; &mu\;&omicron\;&rho\;&phi\;ή ύ&pi\;&alpha\;&rho\;&xi\;&eta\;&sigmaf\; &alpha\;&nu\;&alpha\;&delta\;ύ&epsilon\;&tau\;&alpha\;&iota\; &mu\;έ&sigma\;&alpha\; &alpha\;&pi\;ό &tau\;&eta\;&nu\; &alpha\;&lambda\;&lambda\;&eta\;&lambda\;&epsilon\;&pi\;ί&delta\;&rho\;&alpha\;&sigma\;&eta\; &kappa\;&alpha\;&iota\; &tau\;&eta\;&nu\; &alpha\;&mu\;&omicron\;&iota\;&beta\;&alpha\;ί&alpha\; &sigma\;&upsilon\;&gamma\;&kappa\;&rho\;ό&tau\;&eta\;&sigma\;&eta\;\, &gamma\;&epsilon\;&gamma\;&omicron\;&nu\;ό&sigmaf\; &pi\;&omicron\;&upsilon\; &sigma\;&upsilon\;&nu\;&tau\;&omicron\;&nu\;ί&zeta\;&epsilon\;&tau\;&alpha\;&iota\; &mu\;&epsilon\; &tau\;&eta\;&nu\; &eta\;&rho\;&alpha\;&kappa\;&lambda\;&epsilon\;ί&tau\;&epsilon\;&iota\;&alpha\; &epsilon\;&nu\;ό&tau\;&eta\;&tau\;&alpha\; &tau\;&omega\;&nu\; &alpha\;&nu\;&tau\;&iota\;&theta\;έ&tau\;&omega\;&nu\;\, &tau\;&eta\;&nu\; &epsilon\;&kappa\;&pi\;ό&rho\;&epsilon\;&upsilon\;&sigma\;&eta\; &tau\;&omicron\;&upsilon\; &Epsilon\;&nu\;ό&sigmaf\; &sigma\;&tau\;&omicron\;&nu\; &Pi\;&lambda\;&omega\;&tau\;ί&nu\;&omicron\;\, &tau\;&eta\; &mu\;&omicron\;&nu\;&iota\;&sigma\;&tau\;&iota\;&kappa\;ή &omicron\;&nu\;&tau\;&omicron\;&lambda\;&omicron\;&gamma\;ί&alpha\; &tau\;&omicron\;&upsilon\; &Sigma\;&pi\;&iota\;&nu\;ό&zeta\;&alpha\;\, &tau\;&eta\; &delta\;&iota\;&alpha\;&lambda\;&epsilon\;&kappa\;&tau\;&iota\;&kappa\;ή &kappa\;ί&nu\;&eta\;&sigma\;&eta\; &tau\;&omicron\;&upsilon\; &Chi\;έ&gamma\;&kappa\;&epsilon\;&lambda\;\, &tau\;&eta\; &sigma\;&upsilon\;&nu\;-&alpha\;&nu\;ή&kappa\;&epsilon\;&iota\;&nu\; &alpha\;&nu\;&theta\;&rho\;ώ&pi\;&omicron\;&upsilon\; &kappa\;&alpha\;&iota\; &Epsilon\;ί&nu\;&alpha\;&iota\; &sigma\;&tau\;&omicron\;&nu\; &Chi\;ά&iota\;&nu\;&tau\;&epsilon\;&gamma\;&kappa\;&epsilon\;&rho\;\, &tau\;&eta\; «\;&sigma\;ά&rho\;&kappa\;&alpha\; &tau\;&omicron\;&upsilon\; &kappa\;ό&sigma\;&mu\;&omicron\;&upsilon\;»\; &sigma\;&tau\;&omicron\;&nu\; Merleau-Ponty &kappa\;&alpha\;&iota\; &tau\;&eta\; &delta\;&iota\;&alpha\;&delta\;&iota\;&kappa\;&alpha\;&sigma\;&iota\;&alpha\;&kappa\;ή &omicron\;&nu\;&tau\;&omicron\;&lambda\;&omicron\;&gamma\;ί&alpha\; &tau\;&omicron\;&upsilon\; Whitehead.
\n&Sigma\;&tau\;&omicron\; &kappa\;έ&nu\;&tau\;&rho\;&omicron\; &alpha\;&upsilon\;&tau\;ή&sigmaf\; &tau\;&eta\;&sigmaf\; &sigma\;&kappa\;έ&psi\;&eta\;&sigmaf\; &alpha\;&nu\;&alpha\;&pi\;&tau\;ύ&sigma\;&sigma\;&epsilon\;&tau\;&alpha\;&iota\; &eta\; &Omicron\;&nu\;&tau\;&omicron\;&lambda\;&omicron\;&gamma\;ί&alpha\; &Mu\;&epsilon\;&tau\;&alpha\;&mu\;ό&rho\;&phi\;&omega\;&sigma\;&eta\;&sigmaf\;\, &sigma\;ύ&mu\;&phi\;&omega\;&nu\;&alpha\; &mu\;&epsilon\; &tau\;&eta\;&nu\; &omicron\;&pi\;&omicron\;ί&alpha\; &tau\;&omicron\; &Epsilon\;ί&nu\;&alpha\;&iota\; &delta\;&epsilon\;&nu\; &epsilon\;ί&nu\;&alpha\;&iota\; &delta\;&epsilon\;&delta\;&omicron\;&mu\;έ&nu\;&omicron\; &alpha\;&lambda\;&lambda\;ά &gamma\;&epsilon\;&nu\;&nu\;ά&tau\;&alpha\;&iota\; &kappa\;&alpha\;&iota\; &mu\;&epsilon\;&tau\;&alpha\;&sigma\;&chi\;&eta\;&mu\;&alpha\;&tau\;ί&zeta\;&epsilon\;&tau\;&alpha\;&iota\; &delta\;&iota\;&alpha\;&rho\;&kappa\;ώ&sigmaf\;\, &kappa\;&alpha\;&iota\; &epsilon\;&delta\;ώ &alpha\;&nu\;&alpha\;&delta\;ύ&epsilon\;&tau\;&alpha\;&iota\; &eta\; &Pi\;&omicron\;&iota\;&eta\;&tau\;&iota\;&kappa\;ό&tau\;&eta\;&tau\;&alpha\; &tau\;&omicron\;&upsilon\; &Kappa\;ό&sigma\;&mu\;&omicron\;&upsilon\; &omega\;&sigmaf\; &Kappa\;&omicron\;&sigma\;&mu\;&iota\;&kappa\;ή &Pi\;&omicron\;ί&eta\;&sigma\;&eta\;\, &delta\;&eta\;&lambda\;&alpha\;&delta\;ή &omega\;&sigmaf\; &eta\; ί&delta\;&iota\;&alpha\; &eta\; &delta\;&eta\;&mu\;&iota\;&omicron\;&upsilon\;&rho\;&gamma\;&iota\;&kappa\;ή &pi\;&rho\;ά&xi\;&eta\; &mu\;&epsilon\; &tau\;&eta\;&nu\; &omicron\;&pi\;&omicron\;ί&alpha\; &eta\; &pi\;&rho\;&alpha\;&gamma\;&mu\;&alpha\;&tau\;&iota\;&kappa\;ό&tau\;&eta\;&tau\;&alpha\; &mu\;&omicron\;&rho\;&phi\;&omicron\;&pi\;&omicron\;&iota\;&epsilon\;ί&tau\;&alpha\;&iota\; &kappa\;&alpha\;&iota\; &alpha\;&upsilon\;&tau\;&omicron\;-&epsilon\;&kappa\;&delta\;&eta\;&lambda\;ώ&nu\;&epsilon\;&tau\;&alpha\;&iota\;. &Eta\; &pi\;&omicron\;&iota\;&eta\;&tau\;&iota\;&kappa\;ό&tau\;&eta\;&tau\;&alpha\; &alpha\;&upsilon\;&tau\;ή &pi\;&eta\;&gamma\;ά&zeta\;&epsilon\;&iota\; &alpha\;&pi\;ό &tau\;&eta\; &delta\;&upsilon\;&nu\;&alpha\;&mu\;&iota\;&kappa\;ή &sigma\;&chi\;έ&sigma\;&eta\; &tau\;&eta\;&sigmaf\; &Alpha\;&beta\;ύ&sigma\;&sigma\;&omicron\;&upsilon\;\, &tau\;&omicron\;&upsilon\; &Mu\;&eta\;&delta\;&epsilon\;&nu\;ό&sigmaf\; &kappa\;&alpha\;&iota\; &tau\;&omicron\;&upsilon\; &Pi\;&alpha\;&nu\;&tau\;ό&sigmaf\;\, &kappa\;&alpha\;&theta\;ώ&sigmaf\; &kappa\;&alpha\;&iota\; &tau\;&omicron\;&upsilon\; &Chi\;ά&omicron\;&upsilon\;&sigmaf\; &kappa\;&alpha\;&iota\; &tau\;&eta\;&sigmaf\; &Tau\;ά&xi\;&eta\;&sigmaf\;\, ό&pi\;&omicron\;&upsilon\; &tau\;&omicron\; &Mu\;&eta\;&delta\;έ&nu\; &delta\;&epsilon\;&nu\; &sigma\;&eta\;&mu\;&alpha\;ί&nu\;&epsilon\;&iota\; &alpha\;&nu\;&upsilon\;&pi\;&alpha\;&rho\;&xi\;ί&alpha\; &alpha\;&lambda\;&lambda\;ά &delta\;&eta\;&mu\;&iota\;&omicron\;&upsilon\;&rho\;&gamma\;&iota\;&kappa\;ή &delta\;&upsilon\;&nu\;&alpha\;&tau\;ό&tau\;&eta\;&tau\;&alpha\;\, έ&nu\;&alpha\; &pi\;&rho\;&omicron\;-&omicron\;&nu\;&tau\;&omicron\;&lambda\;&omicron\;&gamma\;&iota\;&kappa\;ό &beta\;ά&theta\;&omicron\;&sigmaf\; &alpha\;&pi\;ό &tau\;&omicron\; &omicron\;&pi\;&omicron\;ί&omicron\; &alpha\;&nu\;&alpha\;&delta\;ύ&epsilon\;&tau\;&alpha\;&iota\; &tau\;&omicron\; &Pi\;ά&nu\; &omega\;&sigmaf\; &sigma\;&upsilon\;&nu\;&epsilon\;&chi\;ή&sigmaf\; &phi\;&alpha\;&nu\;έ&rho\;&omega\;&sigma\;&eta\; &tau\;&omicron\;&upsilon\; &Epsilon\;ί&nu\;&alpha\;&iota\;\, &epsilon\;&nu\;ώ &tau\;&omicron\; &Chi\;ά&omicron\;&sigmaf\; &delta\;&epsilon\;&nu\; &epsilon\;ί&nu\;&alpha\;&iota\; &alpha\;&pi\;&lambda\;ή &alpha\;&tau\;&alpha\;&xi\;ί&alpha\; &alpha\;&lambda\;&lambda\;ά &pi\;&epsilon\;&delta\;ί&omicron\; &Delta\;&eta\;&mu\;&iota\;&omicron\;&upsilon\;&rho\;&gamma\;&iota\;&kappa\;ή&sigmaf\; &Alpha\;&beta\;&epsilon\;&beta\;&alpha\;&iota\;ό&tau\;&eta\;&tau\;&alpha\;&sigmaf\;\, &eta\; &alpha\;&nu\;&omicron\;&iota\;&chi\;&tau\;ή &mu\;ή&tau\;&rho\;&alpha\; &tau\;&omega\;&nu\; &mu\;&omicron\;&rho\;&phi\;ώ&nu\;\, &alpha\;&pi\;ό &tau\;&eta\;&nu\; &omicron\;&pi\;&omicron\;ί&alpha\; &alpha\;&nu\;&alpha\;&delta\;ύ&epsilon\;&tau\;&alpha\;&iota\; &eta\; &Tau\;ά&xi\;&eta\; &omega\;&sigmaf\; &pi\;&rho\;&omicron\;&sigma\;&omega\;&rho\;&iota\;&nu\;ή &mu\;&omicron\;&rho\;&phi\;&omicron\;&pi\;&omicron\;ί&eta\;&sigma\;&eta\;\, &gamma\;&iota\;&alpha\; &nu\;&alpha\; &epsilon\;&pi\;&iota\;&sigma\;&tau\;&rho\;έ&psi\;&epsilon\;&iota\; &kappa\;&alpha\;&iota\; &pi\;ά&lambda\;&iota\; &sigma\;&tau\;&omicron\; &Chi\;ά&omicron\;&sigmaf\; &mu\;έ&sigma\;&alpha\; &sigma\;&epsilon\; έ&nu\;&alpha\;&nu\; &rho\;&upsilon\;&theta\;&mu\;&iota\;&kappa\;ό &kappa\;&alpha\;&iota\; &alpha\;&upsilon\;&tau\;&omicron\;-&upsilon\;&pi\;&epsilon\;&rho\;&beta\;&alpha\;&tau\;&iota\;&kappa\;ό &kappa\;ύ&kappa\;&lambda\;&omicron\; &mu\;&epsilon\;&tau\;&alpha\;&mu\;ό&rho\;&phi\;&omega\;&sigma\;&eta\;&sigmaf\;\, &gamma\;&epsilon\;&gamma\;&omicron\;&nu\;ό&sigmaf\; &pi\;&omicron\;&upsilon\; &sigma\;&upsilon\;&nu\;&alpha\;&nu\;&tau\;ά &tau\;&eta\;&nu\; &eta\;&rho\;&alpha\;&kappa\;&lambda\;&epsilon\;ί&tau\;&epsilon\;&iota\;&alpha\; &alpha\;&rho\;&mu\;&omicron\;&nu\;ί&alpha\; &tau\;&omega\;&nu\; &alpha\;&nu\;&tau\;&iota\;&theta\;έ&tau\;&omega\;&nu\;\, &tau\;&omicron\; &delta\;&eta\;&mu\;&iota\;&omicron\;&upsilon\;&rho\;&gamma\;&iota\;&kappa\;ό &chi\;ά&omicron\;&sigmaf\; &tau\;&omicron\;&upsilon\; &Nu\;ί&tau\;&sigma\;&epsilon\;\, &tau\;&eta\; &zeta\;&omega\;&tau\;&iota\;&kappa\;ή &omicron\;&rho\;&mu\;ή &tau\;&omicron\;&upsilon\; &Mu\;&pi\;&epsilon\;&rho\;&gamma\;&kappa\;&sigma\;ό&nu\;\, &tau\;&eta\;&nu\; &pi\;&omicron\;&lambda\;&lambda\;&alpha\;&pi\;&lambda\;ό&tau\;&eta\;&tau\;&alpha\; &tau\;&omicron\;&upsilon\; &Nu\;&tau\;&epsilon\;&lambda\;έ&zeta\; &kappa\;&alpha\;&iota\; &tau\;&eta\; &sigma\;ύ&gamma\;&chi\;&rho\;&omicron\;&nu\;&eta\; &epsilon\;&pi\;&iota\;&sigma\;&tau\;&eta\;&mu\;&omicron\;&nu\;&iota\;&kappa\;ή &kappa\;&alpha\;&tau\;&alpha\;&nu\;ό&eta\;&sigma\;&eta\; &tau\;&eta\;&sigmaf\; &alpha\;&upsilon\;&tau\;&omicron\;-&omicron\;&rho\;&gamma\;ά&nu\;&omega\;&sigma\;&eta\;&sigmaf\; &sigma\;&tau\;&omicron\;&nu\; &Pi\;&rho\;ί&gamma\;&kappa\;&omicron\;&zeta\;&iota\;&nu\;.
\n&Mu\;έ&sigma\;&alpha\; &sigma\;&epsilon\; &alpha\;&upsilon\;&tau\;ή &tau\;&eta\; &delta\;&iota\;&alpha\;&delta\;&iota\;&kappa\;&alpha\;&sigma\;ί&alpha\;\, &omicron\; &Kappa\;ό&sigma\;&mu\;&omicron\;&sigmaf\; &delta\;&epsilon\;&nu\; &epsilon\;ί&nu\;&alpha\;&iota\; &mu\;&eta\;&chi\;&alpha\;&nu\;&iota\;&sigma\;&tau\;&iota\;&kappa\;ό &sigma\;ύ&sigma\;&tau\;&eta\;&mu\;&alpha\; &alpha\;&lambda\;&lambda\;ά &alpha\;&upsilon\;&tau\;&omicron\;-&pi\;&omicron\;&iota\;&eta\;&tau\;&iota\;&kappa\;ή &delta\;&eta\;&mu\;&iota\;&omicron\;&upsilon\;&rho\;&gamma\;ί&alpha\;\, &mu\;&iota\;&alpha\; &zeta\;&omega\;&nu\;&tau\;&alpha\;&nu\;ή &rho\;&omicron\;ή ό&pi\;&omicron\;&upsilon\; &tau\;&omicron\; ά&mu\;&omicron\;&rho\;&phi\;&omicron\; &gamma\;ί&nu\;&epsilon\;&tau\;&alpha\;&iota\; &mu\;&omicron\;&rho\;&phi\;ή &kappa\;&alpha\;&iota\; &eta\; &mu\;&omicron\;&rho\;&phi\;ή &epsilon\;&pi\;&iota\;&sigma\;&tau\;&rho\;έ&phi\;&epsilon\;&iota\; &sigma\;&tau\;&omicron\; ά&mu\;&omicron\;&rho\;&phi\;&omicron\;\, &kappa\;&alpha\;&iota\; έ&tau\;&sigma\;&iota\; &eta\; ύ&pi\;&alpha\;&rho\;&xi\;&eta\; &epsilon\;&mu\;&phi\;&alpha\;&nu\;ί&zeta\;&epsilon\;&tau\;&alpha\;&iota\; &omega\;&sigmaf\; &gamma\;&epsilon\;&nu\;&epsilon\;&tau\;&iota\;&kappa\;ή\, &sigma\;&chi\;&epsilon\;&sigma\;&iota\;&alpha\;&kappa\;ή &kappa\;&alpha\;&iota\; &pi\;&omicron\;&iota\;&eta\;&tau\;&iota\;&kappa\;ή. &Eta\; &mu\;&epsilon\;&tau\;&alpha\;-&phi\;&iota\;&lambda\;&omicron\;&sigma\;&omicron\;&phi\;&iota\;&kappa\;ή &sigma\;&tau\;ά&sigma\;&eta\; &mu\;&epsilon\;&tau\;&alpha\;&tau\;&omicron\;&pi\;ί&zeta\;&epsilon\;&iota\; &tau\;&omicron\; &kappa\;έ&nu\;&tau\;&rho\;&omicron\; &alpha\;&pi\;ό &tau\;&eta\; &gamma\;&nu\;ώ&sigma\;&eta\; &pi\;&rho\;&omicron\;&sigmaf\; &tau\;&eta\; &Beta\;&iota\;&omega\;&mu\;&alpha\;&tau\;&iota\;&kappa\;ή &Sigma\;&omicron\;&phi\;ί&alpha\;\, ό&pi\;&omicron\;&upsilon\; &eta\; &alpha\;&lambda\;ή&theta\;&epsilon\;&iota\;&alpha\; &delta\;&epsilon\;&nu\; &epsilon\;ί&nu\;&alpha\;&iota\; &alpha\;&pi\;&lambda\;ώ&sigmaf\; &epsilon\;&nu\;&nu\;&omicron\;&iota\;&omicron\;&lambda\;&omicron\;&gamma\;&iota\;&kappa\;ή &alpha\;&lambda\;&lambda\;ά &epsilon\;&mu\;&pi\;&epsilon\;&iota\;&rho\;&iota\;&kappa\;ή &kappa\;&alpha\;&iota\; &sigma\;&upsilon\;&mu\;&mu\;&epsilon\;&tau\;&omicron\;&chi\;&iota\;&kappa\;ή\, &mu\;&iota\;&alpha\; &kappa\;&alpha\;&tau\;ά&sigma\;&tau\;&alpha\;&sigma\;&eta\; &sigma\;&upsilon\;&nu\;&tau\;&omicron\;&nu\;&iota\;&sigma\;&mu\;&omicron\;ύ &mu\;&epsilon\; &tau\;&omicron\;&nu\; &rho\;&upsilon\;&theta\;&mu\;ό &tau\;&omicron\;&upsilon\; &kappa\;ό&sigma\;&mu\;&omicron\;&upsilon\;\, &kappa\;&alpha\;&iota\; &epsilon\;&delta\;ώ &epsilon\;&mu\;&phi\;&alpha\;&nu\;ί&zeta\;&epsilon\;&tau\;&alpha\;&iota\; &eta\; &Upsilon\;&pi\;έ&rho\;&beta\;&alpha\;&sigma\;&eta\; &tau\;&eta\;&sigmaf\; &Gamma\;&lambda\;ώ&sigma\;&sigma\;&alpha\;&sigmaf\;\, &kappa\;&alpha\;&theta\;ώ&sigmaf\; &eta\; &alpha\;&lambda\;ή&theta\;&epsilon\;&iota\;&alpha\; &delta\;&epsilon\;&nu\; &mu\;&pi\;&omicron\;&rho\;&epsilon\;ί &nu\;&alpha\; &pi\;&epsilon\;&rho\;&iota\;&omicron\;&rho\;&iota\;&sigma\;&tau\;&epsilon\;ί &sigma\;&epsilon\; &omicron\;&rho\;&iota\;&sigma\;&mu\;&omicron\;ύ&sigmaf\; &kappa\;&alpha\;&iota\; &delta\;ό&gamma\;&mu\;&alpha\;&tau\;&alpha\; &alpha\;&lambda\;&lambda\;ά &beta\;&iota\;ώ&nu\;&epsilon\;&tau\;&alpha\;&iota\; &omega\;&sigmaf\; ά&mu\;&epsilon\;&sigma\;&eta\; &pi\;&alpha\;&rho\;&omicron\;&upsilon\;&sigma\;ί&alpha\;\, ό&pi\;&omega\;&sigmaf\; &delta\;&iota\;&alpha\;&phi\;&alpha\;ί&nu\;&epsilon\;&tau\;&alpha\;&iota\; &sigma\;&tau\;&omicron\;&nu\; &Sigma\;&omega\;&kappa\;&rho\;ά&tau\;&eta\; &kappa\;&alpha\;&iota\; &tau\;&eta\; &phi\;&iota\;&lambda\;&omicron\;&sigma\;&omicron\;&phi\;ί&alpha\; &omega\;&sigmaf\; &tau\;&rho\;ό&pi\;&omicron\; &zeta\;&omega\;ή&sigmaf\;\, &sigma\;&tau\;&omicron\;&upsilon\;&sigmaf\; &Sigma\;&tau\;&omega\;&iota\;&kappa\;&omicron\;ύ&sigmaf\; &kappa\;&alpha\;&iota\; &tau\;&eta\;&nu\; &tau\;έ&chi\;&nu\;&eta\; &tau\;&omicron\;&upsilon\; &beta\;ί&omicron\;&upsilon\;\, &sigma\;&tau\;&omicron\;&nu\; &Zeta\;&epsilon\;&nu\; &kappa\;&alpha\;&iota\; &tau\;&eta\; &mu\;&eta\;-&epsilon\;&nu\;&nu\;&omicron\;&iota\;&omicron\;&lambda\;&omicron\;&gamma\;&iota\;&kappa\;ή &epsilon\;&pi\;ί&gamma\;&nu\;&omega\;&sigma\;&eta\;\, &sigma\;&tau\;&omicron\;&nu\; Wittgenstein &kappa\;&alpha\;&iota\; &tau\;&alpha\; ό&rho\;&iota\;&alpha\; &tau\;&eta\;&sigmaf\; &gamma\;&lambda\;ώ&sigma\;&sigma\;&alpha\;&sigmaf\;\, &kappa\;&alpha\;&iota\; &sigma\;&tau\;&omicron\;&nu\; Heidegger ό&pi\;&omicron\;&upsilon\; &eta\; &sigma\;&kappa\;έ&psi\;&eta\; &pi\;&lambda\;&eta\;&sigma\;&iota\;ά&zeta\;&epsilon\;&iota\; &tau\;&eta\; &sigma\;&iota\;&omega\;&pi\;ή &tau\;&omicron\;&upsilon\; &Epsilon\;ί&nu\;&alpha\;&iota\;. &Eta\; &mu\;&epsilon\;&tau\;&alpha\;-&phi\;&iota\;&lambda\;&omicron\;&sigma\;&omicron\;&phi\;ί&alpha\;\, &epsilon\;&pi\;&omicron\;&mu\;έ&nu\;&omega\;&sigmaf\;\, &delta\;&epsilon\;&nu\; &sigma\;&upsilon\;&gamma\;&kappa\;&rho\;&omicron\;&tau\;&epsilon\;ί &kappa\;&lambda\;&epsilon\;&iota\;&sigma\;&tau\;ό &sigma\;ύ&sigma\;&tau\;&eta\;&mu\;&alpha\; &alpha\;&lambda\;&lambda\;ά έ&nu\;&alpha\;&nu\; &Alpha\;&nu\;&omicron\;&iota\;&chi\;&tau\;ό &Omicron\;&rho\;ί&zeta\;&omicron\;&nu\;&tau\;&alpha\;\, &mu\;&iota\;&alpha\; &delta\;&iota\;&alpha\;&rho\;&kappa\;ή &kappa\;ί&nu\;&eta\;&sigma\;&eta\; &pi\;&rho\;&omicron\;&sigmaf\; &tau\;&omicron\; Ά&pi\;&epsilon\;&iota\;&rho\;&omicron\; ό&pi\;&omicron\;&upsilon\; &eta\; &epsilon\;&nu\;ό&tau\;&eta\;&tau\;&alpha\; &delta\;&epsilon\;&nu\; &epsilon\;ί&nu\;&alpha\;&iota\; &omicron\;&mu\;&omicron\;&iota\;&omicron\;&mu\;&omicron\;&rho\;&phi\;ί&alpha\; &alpha\;&lambda\;&lambda\;ά &Kappa\;&alpha\;&theta\;&omicron\;&lambda\;&iota\;&kappa\;ή &Epsilon\;&nu\;ό&tau\;&eta\;&tau\;&alpha\;/&Pi\;&omicron\;&lambda\;&lambda\;&alpha\;&pi\;&lambda\;ό&tau\;&eta\;&tau\;&alpha\;\, &delta\;&eta\;&lambda\;&alpha\;&delta\;ή &mu\;&iota\;&alpha\; &epsilon\;&nu\;ό&tau\;&eta\;&tau\;&alpha\; &pi\;&omicron\;&upsilon\; &epsilon\;&kappa\;&delta\;&eta\;&lambda\;ώ&nu\;&epsilon\;&tau\;&alpha\;&iota\; &mu\;έ&sigma\;&alpha\; &alpha\;&pi\;ό &tau\;&eta\; &delta\;&iota\;&alpha\;&phi\;&omicron\;&rho\;&omicron\;&pi\;&omicron\;ί&eta\;&sigma\;&eta\; &kappa\;&alpha\;&iota\; &tau\;&eta\;&nu\; &pi\;&omicron\;&lambda\;&lambda\;&alpha\;&pi\;&lambda\;ό&tau\;&eta\;&tau\;&alpha\;\, &gamma\;&epsilon\;&gamma\;&omicron\;&nu\;ό&sigmaf\; &pi\;&omicron\;&upsilon\; &sigma\;&upsilon\;&nu\;&delta\;έ&epsilon\;&tau\;&alpha\;&iota\; &mu\;&epsilon\; &tau\;&eta\; &sigma\;ύ&mu\;&pi\;&tau\;&omega\;&sigma\;&eta\; &tau\;&omega\;&nu\; &alpha\;&nu\;&tau\;&iota\;&theta\;έ&tau\;&omega\;&nu\; &sigma\;&tau\;&omicron\;&nu\; &Nu\;&iota\;&kappa\;ό&lambda\;&alpha\;&omicron\; &Kappa\;&omicron\;&upsilon\;&zeta\;&alpha\;&nu\;ό\, &tau\;&eta\;&nu\; &epsilon\;&xi\;&epsilon\;&lambda\;&iota\;&kappa\;&tau\;&iota\;&kappa\;ή &epsilon\;&nu\;ό&tau\;&eta\;&tau\;&alpha\; &tau\;&omicron\;&upsilon\; Teilhard de \;Chardin\, &tau\;&eta\;&nu\; &pi\;&omicron\;&lambda\;ύ&pi\;&lambda\;&omicron\;&kappa\;&eta\; &sigma\;&kappa\;έ&psi\;&eta\; &tau\;&omicron\;&upsilon\; Morin\, &tau\;&eta\; &delta\;&eta\;&mu\;&iota\;&omicron\;&upsilon\;&rho\;&gamma\;&iota\;&kappa\;ή &phi\;&alpha\;&nu\;&tau\;&alpha\;&sigma\;&iota\;&alpha\;&kappa\;ή &theta\;έ&sigma\;&mu\;&iota\;&sigma\;&eta\; &tau\;&omicron\;&upsilon\; Castoriadis &kappa\;&alpha\;&iota\; &tau\;&eta\; &phi\;&iota\;&lambda\;&omicron\;&sigma\;&omicron\;&phi\;ί&alpha\; &tau\;&eta\;&sigmaf\; &pi\;&omicron\;&lambda\;&lambda\;&alpha\;&pi\;&lambda\;ό&tau\;&eta\;&tau\;&alpha\;&sigmaf\; &sigma\;&tau\;&omicron\;&nu\; Deleuze.
\n&Sigma\;&tau\;&omicron\; &beta\;&alpha\;&theta\;ύ&tau\;&epsilon\;&rho\;&omicron\; &epsilon\;&pi\;ί&pi\;&epsilon\;&delta\;&omicron\;\, &eta\; &mu\;&epsilon\;&tau\;&alpha\;-&phi\;&iota\;&lambda\;&omicron\;&sigma\;&omicron\;&phi\;ί&alpha\; &omicron\;&delta\;&eta\;&gamma\;&epsilon\;ί &sigma\;&tau\;&eta\; &Sigma\;&iota\;&omega\;&pi\;&eta\;&lambda\;ή &Epsilon\;&pi\;ί&gamma\;&nu\;&omega\;&sigma\;&eta\;\, ό&pi\;&omicron\;&upsilon\; &eta\; &gamma\;&nu\;ώ&sigma\;&eta\; &delta\;&epsilon\;&nu\; &epsilon\;ί&nu\;&alpha\;&iota\; &pi\;&lambda\;έ&omicron\;&nu\; &alpha\;&nu\;&alpha\;&lambda\;&upsilon\;&tau\;&iota\;&kappa\;ή &alpha\;&lambda\;&lambda\;ά &sigma\;&tau\;&omicron\;&chi\;&alpha\;&sigma\;&tau\;&iota\;&kappa\;ή &pi\;&alpha\;&rho\;&omicron\;&upsilon\;&sigma\;ί&alpha\; &mu\;έ&sigma\;&alpha\; &sigma\;&tau\;&omicron\; &Mu\;&upsilon\;&sigma\;&tau\;ή&rho\;&iota\;&omicron\; &tau\;&omicron\;&upsilon\; &Epsilon\;ί&nu\;&alpha\;&iota\;\, &kappa\;&alpha\;&iota\; &epsilon\;&delta\;ώ &eta\; &phi\;&iota\;&lambda\;&omicron\;&sigma\;&omicron\;&phi\;ί&alpha\; &mu\;&epsilon\;&tau\;&alpha\;&tau\;&rho\;έ&pi\;&epsilon\;&tau\;&alpha\;&iota\; &sigma\;&epsilon\; &sigma\;&tau\;ά&sigma\;&eta\; &delta\;έ&omicron\;&upsilon\;&sigmaf\; &alpha\;&pi\;έ&nu\;&alpha\;&nu\;&tau\;&iota\; &sigma\;&tau\;&omicron\; ά&rho\;&rho\;&eta\;&tau\;&omicron\;\, ό&pi\;&omega\;&sigmaf\; &sigma\;&tau\;&omicron\;&nu\; Pascal &kappa\;&alpha\;&iota\; &tau\;&omicron\;&upsilon\;&sigmaf\; &lambda\;ό&gamma\;&omicron\;&upsilon\;&sigmaf\; &tau\;&eta\;&sigmaf\; &kappa\;&alpha\;&rho\;&delta\;&iota\;ά&sigmaf\;\, &sigma\;&tau\;&omicron\;&nu\; Meister Eckhart &kappa\;&alpha\;&iota\; &tau\;&eta\;&nu\; &epsilon\;&sigma\;&omega\;&tau\;&epsilon\;&rho\;&iota\;&kappa\;ή &sigma\;&iota\;&omega\;&pi\;ή\, &sigma\;&tau\;&omicron\;&nu\; Levinas &kappa\;&alpha\;&iota\; &tau\;&omicron\; ά&pi\;&epsilon\;&iota\;&rho\;&omicron\; &tau\;&omicron\;&upsilon\; Ά&lambda\;&lambda\;&omicron\;&upsilon\;\, &kappa\;&alpha\;&iota\; &sigma\;&tau\;&omicron\;&nu\; Blanchot &kappa\;&alpha\;&iota\; &tau\;&omicron\; ό&rho\;&iota\;&omicron\; &tau\;&eta\;&sigmaf\; &gamma\;&lambda\;ώ&sigma\;&sigma\;&alpha\;&sigmaf\;. Έ&tau\;&sigma\;&iota\;\, &eta\; &mu\;&epsilon\;&tau\;&alpha\;-&phi\;&iota\;&lambda\;&omicron\;&sigma\;&omicron\;&phi\;&iota\;&kappa\;ή &sigma\;&kappa\;έ&psi\;&eta\; &tau\;&omicron\;&upsilon\; &Kappa\;&alpha\;&rho\;&pi\;&omicron\;ύ&zeta\;&omicron\;&upsilon\; &alpha\;&nu\;&alpha\;&delta\;ύ&epsilon\;&tau\;&alpha\;&iota\; &omega\;&sigmaf\; &omicron\;&nu\;&tau\;&omicron\;&lambda\;&omicron\;&gamma\;ί&alpha\; &delta\;&eta\;&mu\;&iota\;&omicron\;&upsilon\;&rho\;&gamma\;&iota\;&kappa\;ή&sigmaf\; &mu\;&epsilon\;&tau\;&alpha\;&mu\;ό&rho\;&phi\;&omega\;&sigma\;&eta\;&sigmaf\; &kappa\;&alpha\;&iota\; &tau\;&alpha\;&upsilon\;&tau\;ό&chi\;&rho\;&omicron\;&nu\;&alpha\; &omega\;&sigmaf\; &upsilon\;&pi\;&alpha\;&rho\;&xi\;&iota\;&alpha\;&kappa\;ό&sigmaf\; &tau\;&rho\;ό&pi\;&omicron\;&sigmaf\; &zeta\;&omega\;ή&sigmaf\;\, ό&pi\;&omicron\;&upsilon\; &eta\; &pi\;&rho\;&alpha\;&gamma\;&mu\;&alpha\;&tau\;&iota\;&kappa\;ό&tau\;&eta\;&tau\;&alpha\; &epsilon\;ί&nu\;&alpha\;&iota\; &alpha\;&nu\;&omicron\;&iota\;&chi\;&tau\;ή\, &sigma\;&chi\;&epsilon\;&sigma\;&iota\;&alpha\;&kappa\;ή &kappa\;&alpha\;&iota\; &pi\;&omicron\;&iota\;&eta\;&tau\;&iota\;&kappa\;ή\, &eta\; &gamma\;&nu\;ώ&sigma\;&eta\; &mu\;&epsilon\;&tau\;&alpha\;&mu\;&omicron\;&rho\;&phi\;ώ&nu\;&epsilon\;&tau\;&alpha\;&iota\; &sigma\;&epsilon\; &sigma\;&omicron\;&phi\;ί&alpha\;\, &eta\; &epsilon\;&nu\;ό&tau\;&eta\;&tau\;&alpha\; &phi\;&alpha\;&nu\;&epsilon\;&rho\;ώ&nu\;&epsilon\;&tau\;&alpha\;&iota\; &omega\;&sigmaf\; &pi\;&omicron\;&lambda\;&lambda\;&alpha\;&pi\;&lambda\;ό&tau\;&eta\;&tau\;&alpha\;\, &kappa\;&alpha\;&iota\; &omicron\; ά&nu\;&theta\;&rho\;&omega\;&pi\;&omicron\;&sigmaf\; &kappa\;&alpha\;&lambda\;&epsilon\;ί&tau\;&alpha\;&iota\; &nu\;&alpha\; &mu\;&epsilon\;&tau\;έ&chi\;&epsilon\;&iota\; &sigma\;&upsilon\;&nu\;&epsilon\;&iota\;&delta\;&eta\;&tau\;ά &sigma\;&tau\;&eta\;&nu\; &kappa\;&omicron\;&sigma\;&mu\;&iota\;&kappa\;ή &delta\;&iota\;&alpha\;&delta\;&iota\;&kappa\;&alpha\;&sigma\;ί&alpha\; &tau\;&eta\;&sigmaf\; &delta\;&eta\;&mu\;&iota\;&omicron\;&upsilon\;&rho\;&gamma\;ί&alpha\;&sigmaf\;\, &beta\;&iota\;ώ&nu\;&omicron\;&nu\;&tau\;&alpha\;&sigmaf\; &tau\;&eta\;&nu\; &Alpha\;&nu\;&omicron\;&iota\;&chi\;&tau\;ή &Omicron\;&lambda\;ό&tau\;&eta\;&tau\;&alpha\; &omega\;&sigmaf\; &alpha\;&delta\;&iota\;ά&kappa\;&omicron\;&pi\;&eta\; &kappa\;ί&nu\;&eta\;&sigma\;&eta\; &tau\;&omicron\;&upsilon\; &Epsilon\;ί&nu\;&alpha\;&iota\; &mu\;έ&sigma\;&alpha\; &sigma\;&tau\;&omicron\; ά&pi\;&epsilon\;&iota\;&rho\;&omicron\; &mu\;&upsilon\;&sigma\;&tau\;ή&rho\;&iota\;&omicron\; &tau\;&eta\;&sigmaf\; ύ&pi\;&alpha\;&rho\;&xi\;&eta\;&sigmaf\;.
ORGANIZER;CN=Abhijith Jose: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092859Z DTSTART;TZID=Europe/Warsaw:20260914T090000 DTEND;TZID=Europe/Warsaw:20260916T170000 SUMMARY:Zlot Filozoficzny 2026 UID:20260916T092902Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:Europe/Warsaw LOCATION:Krakowskie Przedmieście 3\, Warsaw\, Poland DESCRIPTION:Zapraszamy studentó\;w\, doktorantó\;w oraz pracownikó\;w naukowych do udziału w XVI Zlocie Filozoficznym.
\nKonferencja odbędzie się w dniach 14-16 września 2026 roku w Warszawie. Organizatorem wznowionego po kilkuletniej przerwie wydarzenia jest Ośrodek Badań Filozoficznych we wspó\;łpracy z Wydziałem Filozofii Uniwersytetu Warszawskiego. Konferencja ma charakter naukowy i ogó\;lnofilozoficzny - zachęcamy do nadsyłania zgłoszeń ze wszystkich dziedzin filozofii i dziedzin pokrewnych (nauki kognitywne\, lingwistyka). \;
\nWykłady plenarne wygłoszą:
dr hab. Andrzej W. Nowak (Uniwersytet im. Adam Mickiewicza w Poznaniu)
prof. dr hab. Marek Piwowarczyk (Katolicki Uniwersytet Lubelski Jana Pawła II)
dr hab. Krzysztof Posłajko (Uniwersytet Jagielloński)
dr hab. Wawrzyniec Rymkiewicz (Uniwersytet Warszawski)
dr hab. Natasza Szutta (Uniwersytet Gdański)
dr Marta Zaręba (Uniwersytet Warszawski) \;
W panelach dyskusyjnych wezmą udział:
Panel dyskusyjny wokó\;ł "wczesnej" filozofii L. Wittgensteina: \;
prof. dr hab. Piotr Dehnel (Pomorska Szkoła Wyższa w Starogardzie Gdańskim)
dr hab. Marek Dobrzeniecki (Akademia Katolicka w Warszawie)
dr hab. Jan Wawrzyniak (Uniwersytet Komisji Edukacji Narodowej w Krakowie) \;
Panel dyskusyjny wokó\;ł problemó\;w filozofii psychoterapii:
dr Jędrzej P. Grodniewicz (Centrum Kopernika Badań Interdyscyplinarnych Uniwersytetu Jagiellońskiego)
dr Joanna Komorowska-Mach (Uniwersytet Warszawski)
dr Mira Marcinó\;w (Instytut Filozofii i Socjologii Polskiej Akademii Nauk) \;
Warsztaty na temat systemu grantowego i strategii publikacyjnych poprowadzą:
dr hab. Joanna Golińska-Pilarek (Uniwersytet Warszawski)
dr hab. Marcin Miłkowski (Instytut Filozofii i Socjologii Polskiej Akademii Nauk) \;
Miejsce: \;Wydział Filozofii UW\, ul. Krakowskie Przedmieście 3\, Warszawa. \;
\nZgłoszenia:
&rarr\; termin przyjmowania zgłoszeń: 16 maja 2026
&rarr\; termin nadesłania informacji o przyjęciu lub odrzuceniu zgłoszenia: 16 czerwca 2026
&rarr\; termin konferencji: 14-16 września 2026 \; \;
Prosimy o przesyłanie abstraktó\;w w języku polskim o długości 500-700 słó\;w (z wyłączeniem bibliografii) za pośrednictwem formularza google: https://forms.gle/tv6qHsSN5aa85Dnu8).
\nWystąpienia powinny być wygłoszone w języku polskim oraz zaplanowane na 20 minut. Po każdym wystąpieniu przewidziano 10 minut na dyskusję.
Do zgłoszenia należy dołączyć podstawowe dane uczestnika: imię\, nazwisko\, adres mailowy\, afiliację.
Opłata konferencyjna:
Opłata wynosi 250 złotych*. Obejmuje ona materiały konferencyjne\, przekąski serwowane w przerwach między panelami\, codzienne obiady podawane w formie szwedzkiego stołu w budynku Wydziału Filozofii UW oraz uroczystą kolację dla wszystkich uczestnikó\;w konferencji. \;
W uzasadnionych przypadkach uczestnicy mogą otrzymać częściowe zwolnienie z opłatykonferencyjnej. O takiej potrzebie prosimy informować pod adresem mailowym obf.filozofia@gmail.com po otrzymaniu decyzji o przyjęciu zgłoszenia. Wszelkie inne prośby i pytania ró\;wnież należy kierować na ten adres mailowy. \;
\n*Opłata może w przyszłości zostać nieznacznie obniżona. O ewentualnych zmianach będziemy informować w tym miejscu. \;
\nStrona internetowa wydarzenia:
https://www.obf.edu.pl/zlot/2026 \;
Projekt jest finansowany ze środkó\;w budżetu państwa\, przyznanych przez Ministra Nauki i Szkolnictwa Wyższego w ramach Programu Wektory Nauki. \;
\nWydarzenie ró\;wnoległe:
Ró\;wnież w dniach 14-16 wrześrnia 2026 na Wydziale Filozofii Uniwersytetu Warszawskiego odbędą się \; warsztaty filozoficzne "Truth\, Use-Conditions\, Hyper-Intensionality: Visegrad Inspirations in the Philosophy of Language": https://philevents.org/event/show/145234 \;
Gorąco zachęcamy do wysyłania zgłoszeń na warsztaty i do udziału w obydwu wydarzeniach. Aktywni uczestnicy warsztató\;w "Truth\, Use-Conditions\, Hyper-Intensionality: Visegrad Inspirations in the Philosophy of Language" \; będa mogli skorzystać z noclegu finansowanego przez organizatoró\;w przez cały czas ich trwania. Zachęcamy ró\;wnież uczestnikó\;w Zlotu Filozoficznego do udziału w warsztatach w charakterze słuchaczy. \;
\nKomitet organizacyjny:
Krystian Bogucki (IFiS PAN)
Agata Machcewicz-Grad (UW)
Krzysztof Sękowski (UW)
Kamil Cekiera (UWr)
Maciej Głowacki (UW)
Natalia Karczewska (UW)
Joanna Komorowska-Mach (UW) \; \; \;
Informacja o przetwarzaniu danych osobowych (RODO) Przesłanie zgłoszenia na XVI Zlot Filozoficzny jest ró\;wnoznaczne z wyrażeniem zgody na przetwarzanie danych osobowych przez Ośrodek Badań Filozoficznych we wspó\;łpracy z Wydziałem Filozofii Uniwersytetu Warszawskiego w celu organizacji konferencji\, w tym oceny zgłoszeń\, kontaktu z autorami oraz przygotowania programu wydarzenia. Dane mogą być udostępnione członkom komitetu naukowego i recenzentom. Dane będą przetwarzane przez okres niezbędny do organizacji i rozliczenia konferencji. Osobie\, któ\;rej dane dotyczą\, przysługują prawa wynikające z RODO\, w tym prawo cofnięcia zgody.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092859Z DTSTART;TZID=Europe/Berlin:20260914T130000 DTEND;TZID=Europe/Berlin:20260916T170000 SUMMARY:Old Ideas in New Minds: Strategies of 'Autonomy' from Antiquity to the Renaissance UID:20260916T092903Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:Europe/Berlin LOCATION:Carl-Zeiss-Straße 3\, Jena\, Germany\, 07743 DESCRIPTION:Dear colleagues\,
\nwe would like to inform you that the Call for Abstract for the conference &ldquo\;Old Ideas in New Minds: Strategies of Autonomy from Antiquity to the Renaissance&rdquo\; has been prolonged until the 15.04.2026. Please submit your abstracts by then to: oldideasinnewminds@uni-jena.de
\nFind further information on the conference&rsquo\;s topic and the application process on our website:
\n\nKind regards\,
\nDaniele Bonino and Jonathan Trä\;chtler
\non behalf of the organizers
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092859Z DTSTART;TZID=Europe/London:20260916T090000 DTEND;TZID=Europe/London:20260916T170000 SUMMARY:Interdisciplinary approaches to space and place UID:20260916T092904Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%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:20260916T092859Z DTSTART;TZID=Europe/Vienna:20260917T150000 DTEND;TZID=Europe/Vienna:20260919T170000 SUMMARY:Epistemische und argumentative Kompetenzen im Zeitalter multipler Wissenskrisen UID:20260916T092905Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:Europe/Vienna LOCATION:Franziskanergasse 1\, Salzburg\, Austria\, 5020 DESCRIPTION:In einer Zeit der Desinformation\, Polarisierung und Unsicherheit werden die Fä\;higkeiten zu kritischem Denken\, der Bewertung von Argumenten und der Reflexion von Wissen immer wichtiger. Die Tagung widmet sich den Fragen\, wie epistemische und argumentative Kompetenzen zu verstehen sind\, welche normativen Grundlagen ihnen zugrunde liegen und wie ihre Vermittlung in Schule und in Ö\;ffentlichkeit gelingen kann. Sie richtet sich an Philosoph:innen und Philosophiedidaktiker:innen\, an Vertreter:innen angrenzender Bereiche sowie an Lehrkrä\;fte und Bildungsverantwortliche. Sie ist kostenlos und offen fü\;r Interessierte. Die Vorträ\;ge dauern jeweils 30 Minuten und werden von einer 20-minü\;tigen Diskussion gefolgt.
South Dakota State University will be hosting the Little Conference on Big Bioethics\, September 17-19\, 2026. The conference welcomes scholars interested in ethical issues as they emerge in or are related to theoretical and applied biological science\, including work in medical ethics\, genetic ethics\, environmental ethics\, ethics of biology and biotechnology\, neuroethics\, ethics of psychology\, bioethics and law\, experimental bioethics\, and ethics-related work in philosophy of biology\, philosophy of medicine\, and philosophy of health. \;
\nThe conference includes the Annual Bioethics Lecture\, featuring Leslie Francis (University of Utah) on Friday\, September 18. \;
\nThe conference is located in beautiful Brookings\, South Dakota\, a small community 45 minutes north of Sioux Falls. Questions regarding the conference may be sent to Tony Smith at anthony.smith@sdstate.edu
\nCall for Papers
\nBoth paper and panel proposals are welcome. For full consideration\, proposals for individual papers will consist of an anonymized abstract (500-1000 words) and a separate title page which includes the title of the proposed paper\, author name(s)\, institution\, and contact information for the lead author. Each paper presentation should be 20 minutes in length. \;
\nPanel proposals will include an anonymized abstract (500-1000 words) and a separate title page including the names and institutions of panelists and contact information for the panel organizer. Panels may consist of 3-5 members. Panel sessions will be 1.5 hours in length. \; \;
\nUndergraduate students are invited to submit abstracts for an undergraduate paper session. Undergraduate paper proposals should follow the same guidelines as those outlined for individual papers above. \;
\nFurther information about the conference\, including the portal to submit a proposal and information regarding registration may be found at the conference website.
ORGANIZER;CN=Gregory Peterson;CN=Anthony P Smith: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092859Z DTSTART;TZID=Europe/Budapest:20260918T090000 DTEND;TZID=Europe/Budapest:20260919T170000 SUMMARY:Integrating Human Nature: Toward a Synoptic View of David Hume's Philosophy and Historiography UID:20260916T092907Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:Europe/Budapest LOCATION:Fővám tér 8.\, Budapest\, Hungary\, 1093 DESCRIPTION:INTEGRATING HUMAN NATURE: TOWARD A SYNOPTIC VIEW OF DAVID HUME&rsquo\;S PHILOSOPHY AND HISTORIOGRAPHY
\nCorvinus University of Budapest
\n18-19/9/2026
\nHume scholarship has long operated with a tacit division of labour: philosophers focus on the Treatise and the Enquiries\; historians focus on the History of England. Our project proceeds from the conviction that this division is unfortunate: it prevents us from exploring productive interconnections between the philosophical and historiographic achievements in Hume&rsquo\;s oeuvre. A synoptic reading can not only help approach Hume&rsquo\;s project of understanding human nature in ways integrating his philosophical and historical insights\, but it can also yield new insights for our understanding of each strand of his scholarship. Several angles for integrative reading can be proposed\, including but not exclusively:
\nMethodology. Hume&rsquo\;s philosophical and historiographic programme can be seen as standing in a dialectic relation. Hume sees in history a chief source of experimental material for the science of man\, and philosophy as the route to explanatory principles of historically significant actions and processes. These principles provide an explanatory framework to be deployed in the History &ndash\; a framework that is itself distilled from history. Hume&rsquo\;s historiographical exercises can thus be read as integrated with experimental reasoning: they explain particular actions and processes drawing on principles analysed from the records of human action across times and circumstances.
\nCharacter. In Hume&rsquo\;s moral philosophy\, character is the locus of virtue and the basis of moral evaluation\; in the essays\, it organises Hume's portraits of political actors and national types\; in the History\, it structures both individual biography and the longer-run formation of institutions. Character\, in short\, functions across all three registers as a mediating concept between psychology and politics.
\nKnowledge. Hume&rsquo\;s accounts in the Treatise of how opinion\, belief\, and normative consensus form\, stabilise\, and transform within societies pertain to questions that are at once psychological\, epistemological\, sociological\, and deeply historical. &ldquo\;Of Refinement in the Arts&rdquo\; and the economic essays on commerce and luxury connect directly to the History&rsquo\;s narrative of how constitutional and cultural development in England tracks its commercial development. &ldquo\;Of the Standard of Taste&rdquo\; belongs in this constellation too: taste\, politeness\, and the softening of manners are both moral- philosophical and historical-sociological concepts in Hume.
\nSympathy as a historical mechanism. Sympathy in the Treatise is not merely an ethical concept but an explanatory device for the social transmission of sentiments in general &ndash\; including that of belief. In the History\, this does real work: it accounts for how religious enthusiasm spreads\, how faction generates self-reinforcing affective communities\, how a nation gradually comes to share a political culture\, and an age comes to have a spirit. The sociology of opinion rests on the psychology of sympathy.
\nThe politics of opinion. The dictum that all government rests on opinion bridges the Treatise&rsquo\;s account of belief-formation and the History&rsquo\;s narrative of how legitimacy is constructed\, contested\, and stabilised. This suggests the possibility of interpretation connecting epistemology\, political theory\, and historiography.
\nReligion as a case study. The Natural History of Religion\, the Dialogues\, and the History's treatment of Reformation and enthusiasm outline a unified sociology of religious belief &mdash\; tracing its psychological origins\, its institutional expressions\, and its political consequences.
\nCustom and habit across registers. Custom and habit are foundational to Humean psychology (as a belief-forming mechanism)\, epistemology (as surrogate for rational justification)\, to his ethics (for artificial virtues as acquired stable disposition)\, and to his political theory and constitutional history (English liberties as the sedimented product of customary practice\, not rational design). Hume&rsquo\;s account of the common law tradition in the History can be read in this sense as a political application of his epistemology.
\nThe meanings of liberty. Arguably\, Hume&rsquo\;s account of liberty in the Treatise and the first Enquiry runs in a complex relation to his account of political liberty in the History and essays. Whether these two concepts are continuous\, analogous\, or deliberately insulated from one another is an open and underexplored question. The essays on commerce\, money\, and the balance of trade are not separable from Hume&rsquo\;s account of constitutional and commercial development of England in the History. Hume&rsquo\;s stadial sensibility and his analysis of the material conditions of liberty run continuously across both.
\nHistoriography from the common point of view. Hume&rsquo\;s judicious spectator in aesthetics and moral philosophy can be seen as a model for the historian&rsquo\;s self-presentation. The historian who explains and evaluates from above faction and party might be seen as enacting &ldquo\;the common point of view&rdquo\; articulated in Hume&rsquo\;s moral philosophy.
\nProject participants include:
\nDonald Ainslie (University of Toronto)\, Pamela Ahern (University of Delaware)\, Christopher Berry (University of Glasgow)\, Donald Gibson (University of Queensland)\, Marc Hanvelt (Carleton University)\, Katharina Paxman (Bingham Young University)\, Dan O&rsquo\;Brian (Oxford Brookes University)\, Dario Perinetti (University of Qué\;bec\, Montré\;al)\, David Raynor (University of Ottawa)\, Andrew Sabl (University of Toronto)\, Margaret Schabas (University of British Columbia) Eric Schliesser (University of Amsterdam)\, Andrew Sabl (University of Toronto)\, Margaret Schabas (University of British Columbia)\, Max Skjö\;nsberg (University of Florida)\, Mark Spencer (Brock University)\, Felix Waldman (University of Cambridge)\, Aaron Zubia (University of Florida).
\nOur workshop aims to explore these and related questions of Hume&rsquo\;s philosophy an \; historiography. We invite abstracts of about 500 words to be sent \;both to Pamela Ahern (pahern@udel.edu) and Tamas Demeter (tsd2333@gmail.com) by the 1 st of June\, 2026.
ORGANIZER;CN=Tamas Demeter;CN=Pamela Ahern: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092859Z DTSTART;TZID=America/New_York:20260918T133000 DTEND;TZID=America/New_York:20260918T163000 SUMMARY:Book Symposium: The New Modern Medicine UID:20260916T092908Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:America/New_York LOCATION: University of Pittsburgh\, 4200 Fifth Avenue\, Pittsburgh\, United States\, 15260 DESCRIPTION:Book Symposium: The New Modern Medicine
\nSeptember 18 @ 1:30 pm - 4:00 pm EDT \;
\nIn The New Modern Medicine: Disease\, Evidence\, and Epidemiological Medicine (OUP\, 2025)\, Jonathan Fuller examines contemporary scientific medicine and its distinctive philosophical problems\, particularly problems brought about by the integration of modern epidemiology into medicine. In this book symposium\, Christopher Phillips and Benjamin Chin-Yee will respond to the book from philosophical\, historical\, and clinical perspectives. The audience will then be invited into the conversation.
\nThe New Modern Medicine is available to download open access:
\nhttps://global.oup.com/academic/product/the-new-modern-medicine-9780190066147?cc=us&\;lang=en&\;#
\nJonathan Fuller MD PhD
\nAssociate Professor\, Department of History and Philosophy of Science
\nUniversity of Pittsburgh
\n\nProfessor and Department Head\, Department of History
\nCarnegie Mellon University
\nBenjamin Chin-Yee MD PhD
\nAssistant Professor\, Department of Pathology and Laboratory Medicine
\nAssistant Professor\, Department of Philosophy
\nWestern University
\nSchedule:
\n1:30-1:35: Introduction by Center Director
\n1:35-1:55: Introduction to the book by Jonathan Fuller
\n1:55-2:20: Response by Christopher Phillips
\n2:20-2:45: Response by Benjamin Chin-Yee
\n2:45-3:00 Break
\n3:00-3:10: Reply by Jonathan Fuller
\n3:10-4:00: Q&\;A and Discussion
\nLocated in-person:
\nCenter for Philosophy of Science\, 1117 Cathedral of Learning
\nLive Streamed:
\nZoom Link: https://pitt.zoom.us/j/92326008828
\nYouTube: https://www.youtube.com/channel/UCrRp47ZMXD7NXO3a9Gyh2sg
ORGANIZER;CN=Edouard Machery: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092859Z DTSTART;TZID=Europe/Warsaw:20260919T000000 DTEND;TZID=Europe/Warsaw:20260919T170000 SUMMARY:Conference celebrating Cezary Cieśliński’s 60th birthday UID:20260916T092909Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:Europe/Warsaw LOCATION:Warsaw\, Poland DESCRIPTION:We will be meeting at the University of Warsaw to celebrate Cezary Cieśliński&rsquo\;s 60th birthday\, exchanging ideas on topics Prof. Cieśliński has contributed to.
ORGANIZER;CN="Mateusz Łełyk";CN=Luca Castaldo;CN="Maciej Głowacki";CN=Matteo Zicchetti: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092859Z DTSTART;TZID=Europe/London:20260918T234500 DTEND;TZID=Europe/London:20260918T234500 SUMMARY:Memory\, Trauma and Recovery - 7th International Interdisciplinary Conference UID:20260916T092910Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:Europe/London DESCRIPTION:CFP:
\nConference online
\nTo remember \; sometimes means to experience again. That is the case of trauma. However\, recovery from trauma is also based on memory. The question\, then\, is not how to forget painful memories\, but how to remember without suffering.
During this conference we would like to concentrate on the phenomena of trauma and recovery\, to look at how memory is involved in the traumatic experience and the recovery process and explore\, among other questions\, what we remember and forget\, what causes suffering and how to deal with it.
We are interested in all aspects of traumatic experiences\, in their individual and collective dimensions\, in the past and in the present-day world. We would like to examine the role of memory in both falling into trauma and overcoming it. Thus\, we want to describe the phenomena of trauma and recovery in their multifarious manifestations: psychological\, social\, historical\, cultural\, philosophical\, religious\, economic\, political\, and many others. As usual\, we also want to devote considerable attention to how these phenomena appear in artistic practices: literature\, film\, theatre or visual arts. That is why we invite researchers representing various academic disciplines: anthropology\, history\, psychiatry\, psychology\, psychoanalysis\, sociology\, politics\, philosophy\, economics\, law\, literary studies\, theatre studies\, film studies\, memory studies\, migration studies\, consciousness studies\, dream studies\, gender studies\, postcolonial studies\, medical sciences\, cognitive sciences\, and urban studies and others.
Different forms of presentations are encouraged\, including case studies\, theoretical inqueries\, problem-oriented arguments or comparative analyses.
We will be happy to hear from both experienced scholars and young academics at the start of their careers\, as well as doctoral and graduate students. We also invite all persons interested in participating in the conference as listeners\, without giving a presentation.
The topics for the conference include but are not limited to the following suggestions:
I. Individual experiences
- Trauma and childhood memories
- Trauma and child abuse
- Trauma and violence against women
- Trauma and domestic violence
- Trauma and old age
- Trauma and love
- Trauma and death
- Trauma and mourning
- Trauma and crime
- Post-traumatic stress disorder
- Trauma and nightmares
- Trauma and neurosis
- Trauma and psychosis
- Secondary traumatization
- Life after trauma
- Trauma and psychotherapy
- Help for traumatized people
II. Collective experiences
- Trauma and war
- Trauma and genocide
- Trauma and terrorism
- Trauma and natural disasters
- Trauma and post-memory
- Traumatized nations
- Traumatized minorities
- Traumatized generations
- Traumatized social classes
- Trauma of victims
- Trauma of witnesses
- Trauma of bystanders
- Trauma of perpetrators
- Trauma and oblivion
- Trauma and forgiveness
III. Representation of trauma
- Bearing witness to trauma
- Testimonies and memories
- Trauma and narrative
- Trauma and fiction
- Trauma in literature
- Trauma in film
- Trauma in theatre
- Trauma in visual arts
- Traumatized authors
- Traumatized readers/spectators
- Writing as a traumatic experience
- Writing as recovery from trauma
- Trauma and creativeness
IV. Institutionalization
- Trauma and law
- Trauma and politics
- Trauma and religion
- Trauma and medical treatment
- Trauma and management
- Trauma and punishment systems
- Trauma and army
- Trauma and school
- Trauma and memory places
- Trauma and museums
\;Please submit abstracts (no longer than 300 words) of your proposed 20-minute presentations\, together with a short biographical note\, by 4 September 2026 to: conferencememory@gmail.com
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092859Z DTSTART;TZID=Europe/London:20260918T234500 DTEND;TZID=Europe/London:20260918T234500 SUMMARY:Memory\, Trauma and Recovery - 7th International Interdisciplinary Conference UID:20260916T092911Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:Europe/London DESCRIPTION:CFP:
\nConference online
\nTo remember \; sometimes means to experience again. That is the case of trauma. However\, recovery from trauma is also based on memory. The question\, then\, is not how to forget painful memories\, but how to remember without suffering.
During this conference we would like to concentrate on the phenomena of trauma and recovery\, to look at how memory is involved in the traumatic experience and the recovery process and explore\, among other questions\, what we remember and forget\, what causes suffering and how to deal with it.
We are interested in all aspects of traumatic experiences\, in their individual and collective dimensions\, in the past and in the present-day world. We would like to examine the role of memory in both falling into trauma and overcoming it. Thus\, we want to describe the phenomena of trauma and recovery in their multifarious manifestations: psychological\, social\, historical\, cultural\, philosophical\, religious\, economic\, political\, and many others. As usual\, we also want to devote considerable attention to how these phenomena appear in artistic practices: literature\, film\, theatre or visual arts. That is why we invite researchers representing various academic disciplines: anthropology\, history\, psychiatry\, psychology\, psychoanalysis\, sociology\, politics\, philosophy\, economics\, law\, literary studies\, theatre studies\, film studies\, memory studies\, migration studies\, consciousness studies\, dream studies\, gender studies\, postcolonial studies\, medical sciences\, cognitive sciences\, and urban studies and others.
Different forms of presentations are encouraged\, including case studies\, theoretical inqueries\, problem-oriented arguments or comparative analyses.
We will be happy to hear from both experienced scholars and young academics at the start of their careers\, as well as doctoral and graduate students. We also invite all persons interested in participating in the conference as listeners\, without giving a presentation.
The topics for the conference include but are not limited to the following suggestions:
I. Individual experiences
- Trauma and childhood memories
- Trauma and child abuse
- Trauma and violence against women
- Trauma and domestic violence
- Trauma and old age
- Trauma and love
- Trauma and death
- Trauma and mourning
- Trauma and crime
- Post-traumatic stress disorder
- Trauma and nightmares
- Trauma and neurosis
- Trauma and psychosis
- Secondary traumatization
- Life after trauma
- Trauma and psychotherapy
- Help for traumatized people
II. Collective experiences
- Trauma and war
- Trauma and genocide
- Trauma and terrorism
- Trauma and natural disasters
- Trauma and post-memory
- Traumatized nations
- Traumatized minorities
- Traumatized generations
- Traumatized social classes
- Trauma of victims
- Trauma of witnesses
- Trauma of bystanders
- Trauma of perpetrators
- Trauma and oblivion
- Trauma and forgiveness
III. Representation of trauma
- Bearing witness to trauma
- Testimonies and memories
- Trauma and narrative
- Trauma and fiction
- Trauma in literature
- Trauma in film
- Trauma in theatre
- Trauma in visual arts
- Traumatized authors
- Traumatized readers/spectators
- Writing as a traumatic experience
- Writing as recovery from trauma
- Trauma and creativeness
IV. Institutionalization
- Trauma and law
- Trauma and politics
- Trauma and religion
- Trauma and medical treatment
- Trauma and management
- Trauma and punishment systems
- Trauma and army
- Trauma and school
- Trauma and memory places
- Trauma and museums
\;Please submit abstracts (no longer than 300 words) of your proposed 20-minute presentations\, together with a short biographical note\, by 4 September 2026 to: conferencememory@gmail.com
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092859Z DTSTART;TZID=Europe/London:20260918T234500 DTEND;TZID=Europe/London:20260918T234500 SUMMARY:Memory\, Trauma and Recovery - 7th International Interdisciplinary Conference UID:20260916T092912Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:Europe/London DESCRIPTION:CFP:
\nConference online
\nTo remember \; sometimes means to experience again. That is the case of trauma. However\, recovery from trauma is also based on memory. The question\, then\, is not how to forget painful memories\, but how to remember without suffering.
During this conference we would like to concentrate on the phenomena of trauma and recovery\, to look at how memory is involved in the traumatic experience and the recovery process and explore\, among other questions\, what we remember and forget\, what causes suffering and how to deal with it.
We are interested in all aspects of traumatic experiences\, in their individual and collective dimensions\, in the past and in the present-day world. We would like to examine the role of memory in both falling into trauma and overcoming it. Thus\, we want to describe the phenomena of trauma and recovery in their multifarious manifestations: psychological\, social\, historical\, cultural\, philosophical\, religious\, economic\, political\, and many others. As usual\, we also want to devote considerable attention to how these phenomena appear in artistic practices: literature\, film\, theatre or visual arts. That is why we invite researchers representing various academic disciplines: anthropology\, history\, psychiatry\, psychology\, psychoanalysis\, sociology\, politics\, philosophy\, economics\, law\, literary studies\, theatre studies\, film studies\, memory studies\, migration studies\, consciousness studies\, dream studies\, gender studies\, postcolonial studies\, medical sciences\, cognitive sciences\, and urban studies and others.
Different forms of presentations are encouraged\, including case studies\, theoretical inqueries\, problem-oriented arguments or comparative analyses.
We will be happy to hear from both experienced scholars and young academics at the start of their careers\, as well as doctoral and graduate students. We also invite all persons interested in participating in the conference as listeners\, without giving a presentation.
The topics for the conference include but are not limited to the following suggestions:
I. Individual experiences
- Trauma and childhood memories
- Trauma and child abuse
- Trauma and violence against women
- Trauma and domestic violence
- Trauma and old age
- Trauma and love
- Trauma and death
- Trauma and mourning
- Trauma and crime
- Post-traumatic stress disorder
- Trauma and nightmares
- Trauma and neurosis
- Trauma and psychosis
- Secondary traumatization
- Life after trauma
- Trauma and psychotherapy
- Help for traumatized people
II. Collective experiences
- Trauma and war
- Trauma and genocide
- Trauma and terrorism
- Trauma and natural disasters
- Trauma and post-memory
- Traumatized nations
- Traumatized minorities
- Traumatized generations
- Traumatized social classes
- Trauma of victims
- Trauma of witnesses
- Trauma of bystanders
- Trauma of perpetrators
- Trauma and oblivion
- Trauma and forgiveness
III. Representation of trauma
- Bearing witness to trauma
- Testimonies and memories
- Trauma and narrative
- Trauma and fiction
- Trauma in literature
- Trauma in film
- Trauma in theatre
- Trauma in visual arts
- Traumatized authors
- Traumatized readers/spectators
- Writing as a traumatic experience
- Writing as recovery from trauma
- Trauma and creativeness
IV. Institutionalization
- Trauma and law
- Trauma and politics
- Trauma and religion
- Trauma and medical treatment
- Trauma and management
- Trauma and punishment systems
- Trauma and army
- Trauma and school
- Trauma and memory places
- Trauma and museums
\;Please submit abstracts (no longer than 300 words) of your proposed 20-minute presentations\, together with a short biographical note\, by 4 September 2026 to: conferencememory@gmail.com
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092859Z DTSTART;TZID=Asia/Taipei:20260919T090000 DTEND;TZID=Asia/Taipei:20260920T170000 SUMMARY:LMPST Taiwan 2026 Annual Meeting UID:20260916T092913Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:Asia/Taipei LOCATION:Humanities Building\, National Taiwan University\, Taipei\, Taiwan DESCRIPTION:LMPST Taiwan 2026 Annual Meeting
\n\;
\nI. Overview
\nLMPST Taiwan is the primary academic association in Taiwan devoted to analytic philosophy. In recent years\, we have organized and hosted a number of international events\, including the Taiwan Philosophical Logic Colloquium series \;(https://sites.google.com/view/tplc-2025/home)\, the Taiwan Metaphysics Colloquium series (https://appsa2025taiwan.mystrikingly.com/)\, and a joint annual conferencewith Asia-Pacific Philosophy of Science Association (https://appsa2025taiwan.mystrikingly.com/) last year. We are pleased to announce that our annual meeting this year will be held on September 19&ndash\;20. We cordially invite submissions in all areas of analytic philosophy and science\, technology\, and society (STS) studies. In addition to Featured Talks and Contributed Talks\, our annual meeting this year will include a Panel Discussion on artificial intelligence and mental content\, as well as the General Members' Meeting. To encourage international engagement\, all sessions will be conducted entirely in English.
\nII. Date and Venue
\nVenue: Humanities Building\, National Taiwan University\, Taiwan
\nConference Dates: September 19&ndash\;20\, 2026 (Sat&ndash\;Sun)
\nSubmission Deadline: July 6\, 2026 (Mon)
\n\;
\nIII. Featured Speakers
\nJames Fanciullo (Lingnan University\, Hong Kong)
\nChristopher McCarroll (National Yang Ming Chiao Tung University\, Taiwan) &ndash\; 2026 Tony Cheng Lecturer
\nIsaac Wilhelm (National University of Singapore\, Singapore)
\nIV. Panel Discussants
\nAdam Bradley (Lingnan University\, Hong Kong)
\nI-Sen Chen (Soochow University\, Taiwan) \;
\nSimon Goldstein (The University of Hong Kong\, Hong Kong)
\nChristian Helmut Wenzel (National Taiwan University\, Taiwan) \;
\n\; \; \; \;(Additional invited panelists will be announced in due course)
\nV. Submission Guidelines and Eligibility
\nVI. Organizing Institutions
\nHost: Taiwan Association for Logic\, Methodology\, and Philosophy of Science and Technology (LMPST Taiwan)
\nCo-hosts:
\nCenter for Traditional and Scientific Metaphysics (TSM)\, Department of Philosophy\, National Taiwan University
\nCenter for Asian Philosophy and Analytic Philosophy\, Department of Philosophy\, National Taiwan University
\nVII. Sponsoring Organization
\nThe Frontward Foundation
\nContact:
\nLMPST Taiwan: \;talmpst@gmail.com
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092859Z DTSTART;TZID=Europe/Belgrade:20260920T234500 DTEND;TZID=Europe/Belgrade:20260920T234500 SUMMARY:Paradigms\, Progress\, and Conceptual Change UID:20260916T092914Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:Europe/Belgrade LOCATION:Koroška cesta 160\, Maribor\, Slovenia\, 2000 DESCRIPTION:Call for Abstracts We welcome abstracts of approximately 500 words. Presentations will be 45 minutes long\, followed by 15 minutes of discussion.
\nSubmissions link: https://forms.gle/gtpb5yY254Fqpcx29
\nDeadline: September 20th\, 2026.
\n***
\nThe Department of Philosophy at the University of Maribor is pleased to announce an international symposium reflecting on the enduring legacy of Thomas Kuhn&rsquo\;s The Structure of Scientific Revolutions. Marking approximately 65 years since its publication\, this event seeks to move beyond a purely historical retrospective\, exploring "Kuhn after Kuhn"&mdash\;the continued evolution of his concepts within contemporary philosophical practice.
\nKuhn&rsquo\;s notions of paradigms and scientific revolutions have long transcended the history of science. Today\, they serve as vital frameworks for understanding the structure of research practices\, the shifts in epistemic standards\, and the normative boundaries within which conceptual change occurs.
\nWe invite contributions that engage with Kuhnian themes across the breadth of analytic philosophy. We particularly encourage submissions that demonstrate how paradigms\, incommensurability\, and progress are currently being redefined in fields such as:
\nThe symposium aims to foster a dialogue on the broader questions of how progress is achieved and how conceptual frameworks evolve across diverse human practices
\n ORGANIZER;CN=Martin Justin;CN=Borut Trpin;CN=Bojan Borstner: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092859Z DTSTART;TZID=Australia/Melbourne:20260922T153000 DTEND;TZID=Australia/Melbourne:20260922T170000 SUMMARY:Constituting Religious Belief in Experiencing Faith. A Husserlian Contribution to Revelation. UID:20260916T092915Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%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:20260916T092859Z DTSTART;TZID=Europe/London:20260922T120000 DTEND;TZID=Europe/London:20260922T133000 SUMMARY:Cailin O’Connor - Closing the Loop on Social Influence in Science UID:20260916T092916Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:Europe/London DESCRIPTION:The Center for Philosophy of Science invites you to our Featured Former Fellow online lecture presented by: \; \;
\nFeatured Former Fellow: \; \;Cailin O&rsquo\;Connor
\nTuesday\, September 22nd @ 12:00 pm - 1:30 pm EST
\nTitle: \; Closing the Loop on Social Influence in Science
\nAbstract: \;
\nThe prevalence of social influence in science is widely documented. \; But this influence is not one-sided. \; Social beliefs and values shape science\, and at the same time are shaped by scientific findings. \; This mutual influence raises the possibility of dynamical interplay between science and society. \; But while this possibility has been mentioned numerous times in the literature\, there is relatively little work attempting to analyze and outline how this mutual influence might work. \; This talk argues that two-way influence between science and society is promiscuous\, occurring via a wide range of mechanisms that start with both values and related cultural background beliefs\, and influence both values and related cultural background beliefs. I&rsquo\;ll discuss three sorts of general patterns at play&mdash\;positive feedback\, polarizing feedback\, and amplification.
\nThis talk will be available online only:
\nZoom: \; \; \;https://pitt.zoom.us/j/91092965122
\n\;YouTube at https://www.youtube.com/channel/UCrRp47ZMXD7NXO3a9Gyh2sg.
ORGANIZER;CN=Edouard Machery: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092859Z DTSTART;TZID=Europe/London:20260922T153000 DTEND;TZID=Europe/London:20260922T170000 SUMMARY:Attention and education UID:20260916T092917Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:Europe/London DESCRIPTION:In the twentieth century\, sociologists and economists began to speak of our economy as an attention economy (Citton\, 2017: 5ff.). At the heart of this economy lies the scarce resource of our attention\, and this is what sellers are competing for with ever more sophisticated means (Franck\, 2019: 13). In fact\, beyond attracting our attention in order to sell goods\, sellers use attractive goods to capture &ndash\; and sell &ndash\; our attention. We pay for many things we consume through various media with the attention we spend on advertisements that frame and interrupt the show\, programme\, or whatever we were enjoying. Big tech companies have become experts at creating technology that arrests and holds people&rsquo\;s attention. The smartphone and the &lsquo\;social&rsquo\; media it channels is currently the ultimate example\, and (young) people&rsquo\;s addiction to it demonstrates its producers&rsquo\; success in captivating their attention (Coughlan\, 2019\; Giansanti\, 2025).
\n\; \; \; \; \; \; \; \; \; \; \; \;The attention economy &ndash\; or more broadly the attentional \;ecology \;today&rsquo\;s society offers (Citton\, 2017) &ndash\; comes with educational implications. According to our experience educators tend to see the educational problem it poses in terms of competition: students&rsquo\; attention is a battleground\, and teachers&rsquo\; efforts to draw and direct students&rsquo\; attention have to compete with those of big tech. \;The attention needed in and for education is distracted\, even held captive\, by smartphones and social media. But here the importance of attention is still seen as instrumental only. Attention is a scarce resource and a means to accomplish educational ends. The problem of smartphone and social media addiction should also help us to look beyond this\, however\, because what we see here is not just that attention we would rather see devoted to educational activities is spent on something else\, but that students \;lack control \;over their attention. The problem with attention is at the same time a problem with autonomy and agency\, concepts &ndash\; and values &ndash\; generally considered to lie at the heart of education. As Ergas (2016\, 2017) argued\, attention lies at the heart of autonomy and agency. It is therefore not just a means to accomplish educational ends\, but also an end\, a capacity (or suite of capacities) worth cultivating in education for its importance in life rather than for &lsquo\;learning&rsquo\; only &ndash\; a point also argued for in different ways by Jiddu Krishnamurti and Simone Weil\, among others (Krishnamurti\, 2024\; Weil\, 1986\; see Lewin\, 2014).
\n\; \; \; \; \; \; \; \; \; \; \; \;The purpose of this research lab is to explore the educational importance of attention further. The focus will not lie on the question what teachers should direct students&rsquo\; attention to (i.e. the \;object \;of attention)\, which would lead us to the familiar question as to the contents and justification of the curriculum\, but on questions pertaining to attention as such: what \;kinds \;of attention should we try to cultivate in education\, and for what purpose? How does attention relate to autonomy\, agency\, and ultimately human flourishing? How and why should attention have the transformative potential claimed for it? \;And how should educational practices relate to the attentional ecology offered by today&rsquo\;s mediatized societies\, and what attentional ecology should educators and educational institutions themselves strive to offer?
\nEngaging with questions such as these requires that we reflect on the nature(s) of attention itself before we focus on its educational importance (though it may also prove helpful to approach the phenomenon &ndash\; or phenomena &ndash\; of attention through how they manifest in educational situations). Hence\, the research lab will consist of the following three sessions.
\nOutline of the sessions
\n1. \; \; \; \; \;What is attention?
\nDate: Tuesday\, 22 September 2026
\nTime: 15:30 CET
\nReadings:
\n·\; \; \; \; \; \; \;Watzl\, S. (2011b). The nature of attention. \;Philosophy Compass \;6(11): 842-853.
\n·\; \; \; \; \; \; \;McGilchrist\, I. (2019). Ways of attending: How our divided brain constructs the world. Routledge.
\n2. \; \; \; \; \;Attention as the central &lsquo\;act&rsquo\; in\, or aim of\, education
\nDate: TBD via doodle
\nTime: \;
\nReadings:
\n·\; \; \; \; \; \; \;Ingold\, T. (2025). For attention. In: \;Old ways\, new people: Anthropology and/as education \;(2nd \;ed.) (pp. 23-45). Routledge.
\n·\; \; \; \; \; \; \;Weil\, S. \;(1986). Prerequisite to dignity of labour. In: \;Simone Weil: An anthology \;(pp. 265-276) Ed. and intr. S. Miles. Virago Press Limited.
\n·\; \; \; \; \; \; \;Lewin\, D. (2014). Behold: Silence and attention in education. \;Journal of Philosophy of Education \;48(3): 355-369.
\n3. \; \; \; \; \;Attention as key to the good life
\nDate: TBD via doodle
\nTime:
\nReadings:
\n·\; \; \; \; \; \; \;Ergas\, O. (2016). Attention please: Positioning attention at the center of curriculum and pedagogy. \;Journal of Curriculum Theorizing \;31(2): 66-81.
\n·\; \; \; \; \; \; \;Elvis\, L. (2023). Attentiveness\, qualities of listening and the listener in the community of philosophical inquiry. \;Childhood &\; Philosophy \;19: 1-22.
\nReferences
\nCitton\, Y. (2014). \;The ecology of attention. Polity.
\nCoughlan\, S. (2019). Smartphone &lsquo\;addiction&rsquo\;: Young people &lsquo\;panicky&rsquo\; when denied mobiles. \;https://www.bbc.com/news/education-50593971.
\nErgas\, O. (2016). Attention please: Positioning attention at the center of curriculum and pedagogy. \;Journal of Curriculum Theorizing \;31(2): 66-81.
\nErgas\, O. (2017). \;Reconstructing &lsquo\;education&rsquo\; through mindful attention: Positioning the mind at the center of curriculum and pedagogy. \;Palgrave Macmillan.
\nFranck\, G. (2019) [1998]. \;Ö\;konomie der Aufmerksamkeit: Ein Entwurf. Carl Hanser Verlag.
\nGiansanti\, D. (2025). Smartphone addiction in youth: A narrative review of systematic evidence and emerging strategies. \;Psychiatry International \;2025\, \;6\, 118: \;https://doi.org/10.3390/psychiatryint6040118.
\nJames\, W. (1899). \;Talks to teachers on psychology: And to students on some of life&rsquo\;s ideals. Henry Holt and Company.
\nKrishnamurti\, J. (2024). \;On education. Krishnamurti Foundation India.
\nLewin\, D. (2014). Behold: Silence and attention in education. \;Journal of Philosophy of Education \;48(3): 355-369.
\nWeil\, S. \;(1986). Prerequisite to dignity of labour. In: \;Simone Weil: An anthology \;(pp. 265-276) Ed. and intr. S. Miles. Virago Press Limited.
\nBackground
\nThe guiding idea of this research lab (i.e. a short series of online seminars)\, which is part of the project \;Expanding Consciousness in Education &ndash\; East\, West\, North and South. Towards a Global Philosophy of Education \;(GlobalPhilEd)\, is to establish a genuinely global practice of philosophy of education aiming at an actual collaborative engagement between the substantive positions developed in different traditions focusing on concrete philosophical problems. In doing so our aim is to practice global philosophy as a collaborative explorative enterprise that deals with concrete philosophical issues and concepts and to better understand the methodological (meta-)philosophical issues this involves. To make adequate philosophical sense of the phenomenon of attention and its relationships to education\, as the topic of our second research lab\, we thus hope to draw on the plurality of philosophical traditions in the world in order to better understand the different varieties of attention and their educational value. \;
\nRequirements for registration
\nThis research lab will be structured as three sessions (each 2\,5 hours long) that will encourage active participation of participants during sessions\, as well as in collaboratively thinking about the self and its different dimensions from the perspective of different traditions of the Philosophy of Education. This collaborative philosophical initiative provides a unique opportunity to engage with international colleagues on a central topic in the Global Philosophy of Education\, that currently enjoys increasing attention. The results of our discussion may &ndash\; if participants are interested &ndash\; be published in different forms and via different outlets\, such as joint \;(i.e. by two or more participants) written journal papers (or paper proposals)\, blog texts\, or an edited volume.
\nAs this is a collaborative effort\, we request that you sign up only if you anticipate attending all three sessions and are able to engage with the project in between sessions. \;
\nIn order to register please briefly indicate the specific research interests related to Philosophy of Education (or related fields) and share some general ideas that you have concerning the topic of the self and education. You will receive the texts as well as the zoom links after registration.
\nFor registration please contact: \;a.schinkel@vu.nl.
ORGANIZER;CN=Johannes Drerup: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092859Z DTSTART;TZID=America/Vancouver:20260923T000000 DTEND;TZID=America/Vancouver:20260927T170000 SUMMARY:Artificial Intelligence\, Faith\, and Epistemic Coherence UID:20260916T092918Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:America/Vancouver LOCATION:Vancouver\, Canada DESCRIPTION:Artificial Intelligence\, Faith\, and Epistemic Coherence
\n
_____
Session Organizer: Dr. Houman Mehrabian (University Canada West)
\nKeynote Speaker: Dr. Alfred Hermida (University of British Columbia) &\; Dr. Kathryn Huether (University of California\, Los Angeles)
\n_____
\nArtificial intelligence has become an unavoidable part of everyday life\, and it is (directly and indirectly) determining how we produce and consume information\, make decisions\, and even form beliefs. Many now turn to this technology for answers that were previously provided by religious traditions\, recognized scholars\, or trusted media sources. For many\, AI has begun to operate as a secular oracle. In this context\, it is important that we rethink our ways of knowing as they become increasingly governed by algorithmic systems. This session invites papers that investigate what becomes of truth\, authority\, and belief when the conditions of knowing are mediated by artificial intelligence.
\nQuestions to consider include\, but are not limited to\, the following:
\n&bull\; How does the rise of artificial intelligence challenge traditional forms of epistemic authority?
\n&bull\; How does declining trust in traditional institutions (religion\, expertise\, media) contribute to trust in artificial intelligence?
\n&bull\; What form of trust do users place in artificial intelligence\, and how does it differ from trust in religious authorities\, experts\, or journalists?
\n&bull\; How do algorithmic systems shape not only what users see\, but how they come to believe?
\n&bull\; Has trust in artificial intelligence begun to mirror the structure of religious faith?
\n&bull\; To what extent can artificial intelligence function as a normative authority that direct human decisions\, values\, and beliefs?
\n&bull\; How does epistemic coherence take shape when AI-generated outputs either confirm or contradict widely accepted knowledge?
\n&bull\; To what extent do AI-generated outputs present themselves as though they were revealed or divinely given\, and how do interface design and system architecture contribute to this effect?
\n&bull\; How are the foundations of trust\, testimony\, and authority reconstituted in AI-mediated contexts?
\n&bull\; To what extent do users mistake fluency and coherence for truth in AI-mediated contexts?
\n&bull\; What forms of doubt remain constructive in a world increasingly mediated by intelligent systems?
\n&bull\; How does dependence on artificial intelligence restructure the ties between authority\, belief\, and knowledge?
\n&bull\; How do AI-driven systems of sense-making reshape\, challenge\, or destabilize religious and culturally grounded systems of knowledge and belief?
\n&bull\; How effective is formal education in logic in amplifying the benefits associated with artificial intelligence and reducing the risks?
\n&bull\; Is artificial intelligence inaugurating a new regime of belief in which authority is detached from both human and divine sources?
\n_____
\nThe 5th World Congress on Logic and Religion is scheduled to take place in Vancouver\, British Columbia from September 23 to 27\, 2026. This session welcomes diverse perspectives&mdash\;critical\, interdisciplinary\, or creative&mdash\;that explore the promises and perils of an increasingly AI-driven world. Scholars\, educators\, critics\, and creative professionals are encouraged to submit an abstract (extended deadline: August 23\, 2026). \;For more details\, please visit: \;https://5wocolor.com/
\n_____
\nFor any inquiries regarding this session\, please contact Houman Mehrabian: houman.mehrabian@ucanwest.ca \;
ORGANIZER;CN=Houman Mehrabian: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092859Z DTSTART;TZID=America/Vancouver:20260923T090000 DTEND;TZID=America/Vancouver:20260927T170000 SUMMARY:5th World Congress on Logic and Religion – WoCoLoR UID:20260916T092919Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:America/Vancouver LOCATION:626 West Pender Street \, Vancouver\, Canada DESCRIPTION:This event is a partnership between UCW\, SFU\, and UBC\, and will take place across three venues in downtown Vancouver. Primarily at UCW\, with one day hosted at SFU and another at UBC.
ORGANIZER;CN=Jean-Yves Beziau;CN=Maira de Cinque;CN=Nicolas Fillion;CN=Houman Mehrabian;CN=Agnieszka Rostalska;CN=Tasneem Alsayyed;CN=Daniel Molto;CN=Francisco de Assis Mariano;CN="Marcin Trepczyński";CN=Ricardo Sousa Silvestre: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092859Z DTSTART;TZID=America/Vancouver:20260923T090000 DTEND;TZID=America/Vancouver:20260927T170000 SUMMARY: Psychoanalysis\, Spiritual and Logical Dimensions UID:20260916T092920Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:America/Vancouver LOCATION:626 West Pender Street \, Vancouver\, Canada DESCRIPTION:This workshop explores the intersections between psychoanalysis\, spirituality\, and logic\, with particular attention to how each domain articulates different forms of meaning\, truth\, and subjectivity.
\nPsychoanalysis has long engaged with questions that exceed empirical description: desire\, unconscious structures\, symbolic formations\, and the limits of rational articulation. Spiritual traditions\, in turn\, often address experiences that resist formalization\, invoking transcendence\, faith\, and transformation. Logic\, by contrast\, has historically been associated with clarity\, structure\, and formal rigor.
\nRather than treating these domains as mutually exclusive\, this workshop invites contributions that examine their tensions\, overlaps\, and possible integrations. What forms of reasoning emerge when unconscious processes\, spiritual experience\, and logical structures intersect? Can logic account for the paradoxes found in psychoanalytic and spiritual discourse? Or do these domains reveal limits internal to logical systems themselves?
\nWe welcome papers that engage with\, but are not limited to\, the following themes:
\n\nThe logical structure of psychoanalytic concepts (e.g.\, desire\, lack\, repetition\, the unconscious)
\nParadox\, contradiction\, and negation in psychoanalysis and spirituality
\nThe role of language in shaping psychic and spiritual experience
\nPsychoanalysis and religious experience: convergence or irreducibility
\nFormal versus non-formal reasoning in therapeutic and spiritual practices
\nThe limits of rationality in relation to faith\, belief\, and subjectivity
\nLogic and the symbolic: from classical systems to alternative logics
\nEmbodiment\, affect\, and their resistance to formalization
\nWe particularly encourage interdisciplinary approaches that bring together philosophy\, psychoanalysis\, religious studies\, cognitive science\, and related fields.
\nSubmission Guidelines
\nPlease submit an abstract of 300&ndash\;500 words via the conference website:
\nhttps://5wocolor.com/
\n\nWhen submitting\, please indicate that your paper is intended for the workshop &ldquo\;Psychoanalysis\, Spiritual and Logical Dimensions.&rdquo\;
\n ORGANIZER;CN=Maira de Cinque: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092859Z DTSTART;TZID=Europe/London:20260923T193000 DTEND;TZID=Europe/London:20260923T213000 SUMMARY:"An evening of Truth and Lies" UID:20260916T092921Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:Europe/London LOCATION:Watford Palace Theatre\, 20 Clarendon Road\, Watford\, United Kingdom\, WD17 1JZ DESCRIPTION:Is there such a thing as 'the truth'? How can you tell if someone is lying? (Spoiler - It's not what you think!)
As always\, you'll get the same friendly atmosphere\, and a chance to meet new people and discuss interesting questions in a wonderful space. No experience is necessary.
Come on your own or bring a friend\, as long as you're over 18\, we'd love to see you! Our events are usually about 50% first timers and 50% regulars. There's a good mix of men and women and a wide range of ages.
Tickets available via the Box Office at Watford Palace Theatre (see link).
Category: Community
Price:
General Admission: GBP 10.00
This conference explores how the self is shaped\, experienced\, and transformed within the social worlds we inhabit. Human selfhood does not arise in isolation\; it unfolds within networks of interpersonal relations\, cultural and institutional settings\, technological infrastructures\, and shifting ecological and political conditions. As these worlds evolve\, so too do the experiential dynamics through which individuals make sense of themselves\, others\, and their place in a shared reality. \;
\nA more specific yet central form of social sense-making consists in individuals&rsquo\; striving to find a place in the social world that bestows a sense of belonging\, meaning\, and fulfilment. However\, finding such a place is not something we can simply take for granted. Social environments must have certain features for individuals to be able to make them their home\, just as bodily\, affective\, and cognitive aspects of individuals precondition \;whether they may benefit from the interactions within the communities they navigate. The fit between various features of environments and individuals is notoriously precarious. \;
\nA central aim of the conference is to investigate the lived experience of the self in its dynamic embeddedness in the social world. We invite contributions that examine how subjectivity is informed through concrete interactions\, practices\, and environments\, as well as how changing societal and technological developments influence affective\, cognitive\, embodied\, and existential dimensions of experience. A particular focus lies on how the study of psychopathology can help elucidate the central importance of interpersonal encounters and structural determinants of the lifeworld for the self.
\nRegistration is now open. For further information\, please see the \;Conference homepage
ORGANIZER;CN=Thomas Fuchs;CN=Hannes Gustav Melichar;CN="Niklas Noe-Steinmüller";CN=Philipp Schmidt-Boddy;CN=Daniel Vespermann: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092859Z DTSTART;TZID=Europe/Berlin:20260924T090000 DTEND;TZID=Europe/Berlin:20260925T170000 SUMMARY:CFP Ethik der Kommunikation. Panel auf der XIII. Tagung für Praktische Philosophie\, Passau UID:20260916T092923Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:Europe/Berlin LOCATION:Passau\, Germany DESCRIPTION:Call for Papers
\nEthik der Kommunikation
\nPanel auf der Tagung fü\;r Praktische Philosophie\, 24.-25.09. 2026\, Passau
\nOrganisatorinnen: Silvia Donzelli (Universitä\;t Regensburg) und Christiane Turza (Universitä\;t Regensburg)
\nIn letzter Zeit hö\;rt man des Ö\;fteren\, dass wir verlernt hä\;tten\, einander zuzuhö\;ren und miteinander sachlich und ohne aufbrausende Emotionen zu debattieren. Wir wü\;rden gefü\;hlte Wahrheiten mit Fakten verwechseln. Und wir wü\;rden uns nicht selten so verhalten\, als hä\;tten wir die Wahrheit fü\;r uns gepachtet. Auch seien gesellschaftliche Spaltungen zu beklagen\, die sich wenigstens zum Teil auf einen Mangel an kommunikativem Anstand zurü\;ckfü\;hren ließ\;en. Gerade Populismus wü\;rde den Diskurs vergiften.
\nGleichzeitig denken andere\, Populismus kö\;nne auch ein Gewinn fü\;r den Diskurs sein. Auch sollten wir nicht allen Positionen Gehö\;r schenken. Und im Kampf um die Sache dü\;rfte eine Debatte durchaus emotional werden. Zugleich sei es abwegig\, zu verlangen\, die eigenen Meinungen nicht selbstsicher zu vertreten\, sondern stä\;ndig betonen zu mü\;ssen\, dass man auch falsch liegen kö\;nnte.
\nWie also sollen wir miteinander kommunizieren? Die Philosophie kann hier Orientierung bieten.Zum einen sind die ethischen und politischen Folgen bestimmter kommunikativer Praktiken zu reflektieren. Zum anderen ist grundsä\;tzlich zu hinterfragen\, ob es universell gü\;ltige Maß\;stä\;be der Kommunikation gibt bzw. welche normativen Maß\;stä\;be erstrebenswert fü\;r das Miteinanderleben sind. Darü\;ber hinaus ist zu klä\;ren\, wie sich die Idee von kommunikativen Standards und deren Implementierung mit der Meinungs- und Redefreiheit vereinbaren lä\;sst.
\nIn diesem Panel mö\;chten wir PhilosophInnen zusammenzubringen\, die sich mit unterschiedlichen Aspekten der Kommunikation befassen und dabei vornehmlich an normativen ethischen Fragen interessiert sind.
\nWir freuen uns ü\;ber mö\;gliche Beiträ\;ge zu Themenfeldern wie:
\n- \; \; \; \; \; \; \; Diskurs- und Streitkulturen: Wie (richtig) miteinander kommunizieren?
\n- \; \; \; \; \; \; \; Gibt es so etwas wie Tugenden und Laster der Kommunikation?
\n- \; \; \; \; \; \; \; Rationalitä\;t und Gefü\;hle in der Kommunikation
\n- \; \; \; \; \; \; \; Absicht und Wirkung der Kommunikation
\n- \; \; \; \; \; \; \; Wahrheit in postfaktischen Zeiten\, Falschinformation
\n- \; \; \; \; \; \; \; Irrefü\;hrung\, Lü\;ge\, Manipulation
\n- \; \; \; \; \; \; \; Nudging\, Paternalismus und Moralismus in der Kommunikation
\n- \; \; \; \; \; \; \; Hassrede und andere Formen diskriminierender Rede
\n- \; \; \; \; \; \; \; Redefreiheit\, institutionelle und informelle Zensur
\n- \; \; \; \; \; \; \; Ethische Herausforderungen der Online-Kommunikation
\n- \; \; \; \; \; \; \; Kü\;nstliche Intelligenz und Kommunikation
\n- \; \; \; \; \; \; \; Ethische Herausforderungen in Journalismus\, Public Relations\, Werbung\, Politik etc.
\nVorschlä\;ge fü\;r Vorträ\;ge von max. 20 Minuten Dauer sind \;bis zum 01.04.2026 an beide Organisatorinnen \;einzureichen: silvia.donzelli@ur.de und christiane.turza@ur.de. Das Abstract sollte einen Umfang von ca. 500 Wö\;rter haben.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092859Z DTSTART;TZID=Europe/Belgrade:20260924T090000 DTEND;TZID=Europe/Belgrade:20260925T170000 SUMMARY:Logic and Intentionality UID:20260916T092924Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:Europe/Belgrade LOCATION:Poljička cesta 35\, Split\, Croatia\, 21000 DESCRIPTION:Extended deadline: July 15th 2026.
\nCALL FOR PAPERS
\nis hereby sent out for the upcoming international philosophical conference
\nLogic and Intentionality\, hosted by the project Antipsychologistic Conceptions
\nof Logic and Their Reception in Croatian Philosophy (Institute for Philosophy\,
\nZagreb) and the Research Center &rdquo\;Berislav Žarnić&rdquo\; (Faculty of Humanities and
\nSocial Sciences\, University of Split).
\nOur aim is to contribute to the longstanding philosophical discussion on
\nintentionality and highlight its repercussions in
\n&bull\; logic\,
\n&bull\; philosophy of language\,
\n&bull\; philosophy of mind and other similar areas.
\nKeynote speakers:
\nAndrej Jandrić (University of Belgrade)
\nDavor Pećnjak (Institute for Philosophy\, Zagreb).
\nWorking languages: English\, Croatian.
\nWorking sessions: 45 min (30 + 15 min discussion).
\nConference fee: 50 EURO\, 25 EURO for students and retirees.
\nPlease send Your abstract (no longer than 300 words) to gbasic@ffst.hr by
\nJuly 15th. Notification of acceptance will be returned by July 20th.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092859Z DTSTART;TZID=Europe/Berlin:20260924T090000 DTEND;TZID=Europe/Berlin:20260925T170000 SUMMARY:Workshop: Knowledge on Nature and the Nature of Knowledge UID:20260916T092925Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:Europe/Berlin LOCATION:Berlin\, Germany DESCRIPTION:Normal 0 21 false false false DE X-NONE X-NONE/* Style Definitions */ table.MsoNormalTable {mso-style-name:"Normale Tabelle"\; 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-top:0cm\; mso-para-margin-right:0cm\; mso-para-margin-bottom:8.0pt\; mso-para-margin-left:0cm\; line-height:107%\; mso-pagination:widow-orphan\; font-size:11.0pt\; font-family:"Calibri"\,sans-serif\; mso-ascii-font-family:Calibri\; mso-ascii-theme-font:minor-latin\; mso-hansi-font-family:Calibri\; mso-hansi-theme-font:minor-latin\; mso-bidi-font-family:"Times New Roman"\; mso-bidi-theme-font:minor-bidi\; mso-fareast-language:EN-US\;}
\nWorkshop: Knowledge on Nature and the Nature of Knowledge
\nPlace and date: 24. and 25.09.2026\, Integrative Research Institute on Transformations of Human-Environment Systems (IRI THESys)\, Humboldt University Berlin
\nIn this workshop we want to explore how knowledge on &ldquo\;Nature&rdquo\;\, environmental destruction and related forms of resistance is produced\, is circulating and translated. We are particularly interested in contributions which focus on the material\, institutional and political context which forms knowledge.
\nThis can include quite different foci: the role of indigenous territories\, knowledge born out of environmental struggles and conflicts\, working (conditions) at European Universities\, the rise of authoritarianism and much more.
\nHow do these conditions influence the topics studied\, the translations undertaken\, the political commitments made or not made? Why is it important to ask these questions and how to study them? Ultimately: what do we have to know about knowledge production and how do we have to act on this knowledge in order to create knowledge that is apt to answer to the violence brought upon humans and non-humans?
\nThe workshop will be the first event of the research project &ldquo\;Looking across Worlds for Environmental Justice&rdquo\;\, where researchers from the Universidad Andina Simó\;n Bolí\;var in Quito\, King&rsquo\;s College London and Humboldt University of Berlin empirically research how environmental knowledge is produced and translated in different contexts in and between Ecuador and Europe.
\nIf you are interested in participating\, please send an abstract (max 350 words) of your proposed contribution to mehlhora@hu-berlin.de by 12 July 2026. Proposals can be sent in your language of choice\, the main languages of the event will be English and Spanish\, other languages will be tried to accommodate. Contributions from outside of academia are welcome. If you require financial support to participate\, please let us know when submitting your proposal. Limited funding for travel support may be available.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092859Z DTSTART;TZID=Europe/London:20260924T150000 DTEND;TZID=Europe/London:20260924T170000 SUMMARY:Neglected Issues of Wittgenstein's Later Philosophy UID:20260916T092926Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:Europe/London DESCRIPTION:The International Ludwig Wittgenstein Society and the Wittgenstein Research Group (University of Bergen) will hold the second annual Online-Workshop on "Neglected Issues of Wittgenstein's Later Philosophy" with talks by Wilhelm Krü\;ger and Alice Morelli on 24 September 2026\, 3-5pm. More info: \;ILWG-Events &ndash\; Internationale Ludwig Wittgenstein Gesellschaft. Register at ilwg@gmx.de to get the Zoom-link.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092900Z DTSTART;TZID=Europe/Brussels:20260925T093000 DTEND;TZID=Europe/Brussels:20260925T170000 SUMMARY:Can "One Health" be more than a slogan? UID:20260916T092927Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:Europe/Brussels LOCATION:Utrecht\, Netherlands DESCRIPTION:The &ldquo\;One Health&rdquo\; approach\, promoted since 2000 by international institutions such as the World Health Organization (WHO)\, emphasizes the interdependence between human health\, animal health and the global ecological state of the planet. Despite the increasing endorsement of &ldquo\;One Health&rdquo\; in health and environmental policies\, some unsolved conceptual confusions and practical difficulties are at present embedded in the approach. This one-day workshop aims at examining those confusions and difficulties in a philosophical perspective\, in order to assess whether &ldquo\;One Health&rdquo\; can be more than a slogan.
ORGANIZER;CN=Silvia De Cesare;CN=Federica Russo: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092900Z DTSTART;TZID=Europe/Berlin:20260925T100000 DTEND;TZID=Europe/Berlin:20260926T170000 SUMMARY:Philosophy of AI 2026 UID:20260916T092928Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:Europe/Berlin LOCATION:University of Bamberg\, Bamberg\, Germany DESCRIPTION:Workshop: Artificial Intelligence in Light of Classical Philosophy
\nArtificial Intelligence is transforming human society\, raising pressing philosophical questions across ethics\, epistemology\, and ontology: from the limits of its application and the economic\, political\, and ecological conditions it requires\, to its ethical\, geopolitical\, and existential consequences. Even AI's own ontological status\, whether it is rather object or subject\, raises fascinating questions about "intelligence\," "artificiality\," and "agency."
\nThis project explores these questions through the lens of classical philosophical traditions\, including Aristotle\, Aquinas\, Suá\;rez\, Hegel\, Brentano\, and others\, which offer fresh ways of understanding not only AI\, but our own nature as human beings.
\nRealized as a series of workshops\, the project opened with a meeting in Prague on September 25&ndash\;27\, 2025. This second workshop takes place in Bamberg\, with a further meeting planned for 2027\, and results to be published in a peer-reviewed volume. The initiative brings together scholars and professionals across disciplines to deepen understanding of AI's role in our world\, while continuing the University of Bamberg&ndash\;Budweis (České\; Budějovice) collaboration ongoing since 2017.
ORGANIZER;CN="Daniel D. Novotný";CN=Marko Fuchs: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092900Z DTSTART;TZID=America/New_York:20260925T090000 DTEND;TZID=America/New_York:20260926T170000 SUMMARY:Higher-Order Metaphysics Workshop 2026 UID:20260916T092929Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:America/New_York LOCATION:3400 N. Charles Street\, Baltimore\, United States\, 21218 DESCRIPTION:Higher-order metaphysics is a growing movement at the intersection of metaphysics and philosophical logic. It is characterized by the use of higher-order formal languages in philosophical theorizing&mdash\;typically in metaphysics\, but with important applications in the philosophy of language and mind.
\nSince 2016\, a series of workshops have provided a dedicated venue for philosophers working in higher-order metaphysics to share their research and engage with a wider community. HOMeWork 9 \;will continue this tradition at Johns Hopkins University on \;September 25&ndash\;26\, 2026 \;(Friday&ndash\;Saturday).
\nWe invite submissions of \;extended abstracts \;(anything from a couple of paragraphs to a full paper) prepared for \;anonymous review. We welcome submissions\, on any philosophical topic\, that are about or make use of higher-order languages&mdash\;broadly construed. Abstracts should be submitted through the following form:
\nhttps://tinyurl.com/HOMeWork2026JHU
\nDeadline for submissions: \;June 1\, 2026
ORGANIZER;CN=Jeremy Goodman: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092900Z DTSTART;TZID=America/New_York:20260925T133000 DTEND;TZID=America/New_York:20260925T153000 SUMMARY:Grünbaum Memorial Lecture - Stephan Hartmann - The Open Systems View UID:20260916T092930Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:America/New_York LOCATION: University of Pittsburgh\, 4200 Fifth Avenue\, Pittsburgh\, United States\, 15260 DESCRIPTION:The Center for Philosophy of Science at the University of Pittsburgh invites you to join us for our 67th Annual Lecture Series Talk. Attend in person in room 1008 in the Cathedral of Learning (10th Floor) \; or visit our live stream on YouTube at https://www.youtube.com/channel/UCrRp47ZMXD7NXO3a9Gyh2sg.
\nThe Annual Lecture Series\, the Center&rsquo\;s oldest program\, was established in 1960\, the year when Adolf Grü\;nbaum founded the Center. Each year the series consists of six to eight lectures\, about three quarters of which are given by philosophers\, historians\, and scientists from other universities.
\nAnnual Lecture Series - Stephan Hartmann
\nFriday\, September 25th @ 3:30 pm - 5:30pm EDT
\n1008 Cathedral of Learning \;
\nTitle: \; The Open Systems View
\nAbstract: \;
\nQuantum theory is commonly understood as a theory of closed\, isolated systems\, with open systems treated as merely effective descriptions obtained by embedding them into larger closed systems. In this talk\, I challenge this assumption and defend the open systems view\, according to which systems interacting with their environments can themselves be treated as fundamental. The motivation is both physical and methodological: in central areas of contemporary physics&ndash\;decoherence\, quantum thermodynamics\, cosmology\, and black hold physics&ndash\;strict isolation is neither realistic nor clearly defined\, and its privileged status rests on idealizations whose epistemic and ontological roles require closer scrutiny. I present a general framework for open quantum dynamics in which environmental influence is incorporated directly into the system&rsquo\;s dynamical laws\, without presupposing an underlying unitary system-environment decomposition\, thereby treating openness as a basic structural feature of quantum theory rather than a derivative approximation. I then argue that standard interpretations of quantum mechanics&ndash\;both orthodox and Everettian&ndash\;are\, despite appearances\, already committed to open systems at the ontological level. The open systems view thus moticates a rethinking of fundamentality\, realism\, and the role of idealization in quantum theory\, and offers a methodologically transparent perspective on what quantum theory is fundamentally about.
\nThis talk is based on joint work with Michael E. Cuffaro (MCMP).
\nCan&rsquo\;t make it in-person? This talk will available online through the following:
\n\;Zoom: \;https://pitt.zoom.us/j/99407058272 \; \;and \;
\nYouTube at \; \;https://www.youtube.com/channel/UCrRp47ZMXD7NXO3a9Gyh2sg.
\nAdolf Grü\;nbaum Memorial Lecture
\nAdolf Grü\;nbaum was the first Andrew Mellon Professor of Philosophy at the University of Pittsburgh from 1960\, when he was hired away from Lehigh\, until his death in November 2018. He was the world preeminent philosopher of physics of his generation\, and he was instrumental in building philosophy and philosophy of science at Pitt. Among other things\, Adolf founded the Center for Philosophy of Science in 1960\, and remained its director until 1978. Adolf also inaugurated the Annual Lecture Series in 1961\, and so this is the 66th occurrence of this lecture series.
\nHis works include very important books such as Philosophical Problems of Space and Time (1963) and The Foundations of Psychoanalysis (1984). In honor and memory of his legacy of prolific and profound contributions to the field of philosophy\, the Center has established an annual Adolf Grü\;nbaum Memorial Lecture thanks to a gift from his daughter Barbara Grü\;nbaum and her family. We are extremely grateful for this gift. We are delighted that this year the Adolf Grü\;nbaum memorial lecture will be given by Professor Wayne Myrvold. To learn more about past speakers\, use the link here: https://www.centerphilsci.pitt.edu/events-and-more/annual-lecture-series/grunbaum-memorial-lecture/
\nA reception with light refreshments will follow in The Center on the 11th floor from 5-6pm.
ORGANIZER;CN=Edouard Machery: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092900Z DTSTART;TZID=America/New_York:20260925T161500 DTEND;TZID=America/New_York:20260925T181500 SUMMARY:Consciousness and Ontological Significance of Weak Emergence UID:20260916T092931Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:America/New_York LOCATION:Newark\, United States ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092900Z DTSTART;TZID=America/Chicago:20260925T234500 DTEND;TZID=America/Chicago:20260925T234500 SUMMARY:2026 Midwest Study Group of the North American Kant Society UID:20260916T092932Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:America/Chicago LOCATION:Chicago\, United States DESCRIPTION:The Midwest Study Group of the North American Kant Society (NAKS) invites submissions for detailed abstracts (1\,000-1\,200 words) for its 2026 annual meeting\, to take place December 11&ndash\;12\, 2026\, at the University of Chicago hosted by Professor Maya Krishnan and Professor Thomas Pendlebury. Submissions (in .doc\, .docx\, or .pdf format) should be prepared for anonymous review and include a word count. Please supply author name\, affiliation\, and contact information in a separate file. Graduate students should note their status in the contact information.
Please send all abstracts electronically to Bennett McNulty (mcnu0074@umn.edu). The submission deadline is September 25th\, and notifications will be send out in mid-October.
The selection committee welcomes contributions on all topics of Kantian scholarship (both contemporary and historically-oriented)\, including discussions of Kant&rsquo\;s immediate predecessors and successors. We especially encourage submissions from individuals of groups underrepresented in philosophy and Kant scholarship in particular.
The best graduate student paper will receive a $300 stipend and be eligible for the Markus Herz Prize awarded by NAKS. Papers already presented at other NAKS study groups or meetings are not eligible for submission. Presenters must be members of NAKS in good standing (though this is not required in order to submit a paper).
The Center for Philosophy of Science at the University of Pittsburgh invites you to join us for our Lunch Time Talk. Attend in person at 1117 Cathedral of Learning or visit our live stream on YouTube at https://www.youtube.com/channel/UCrRp47ZMXD7NXO3a9Gyh2sg.
\n\n\n\nTuesday\, September 29th @ 12:00 pm - 1:30 pm EST
\n\nTitle: Pragmatic Realism about Modality\, Natural and Metaphysical
\n\nAbstract:
\nModal notions&mdash\;which deal with necessity\, possibility\, and counterfactually robust conditionals&ndash\;are central to our explanatory\, predictive\, and practical decision-making activities. In this talk\, I will focus on two distinct types of modality: first\, natural modality\, the sort associated with causation\, laws of nature\, and scientific explanation\; and second\, metaphysical modality\, of the sort associated with essences\, semantic externalism\, and grounding explanation. I will present and defend a first-order realist\, higher-order pragmatist view of these modal notions. On this view\, modal notions are backed by real\, in the world relations: invariant regularities in the case of natural modals\, and identity-like relations in the case of metaphysical modals. What makes these relations modal\, however\, are facts about our inferential practices. A relation is modally robust\, on this view\, just in case (and because) it is suitable to back a pattern of truth-conducive deductive inferences. I argue that this higher-order pragmatic explanation of the modality of these relations doesn&rsquo\;t challenge the view&rsquo\;s first-order realism\, but does provide the view with the resources to solve some of realism&rsquo\;s more intractable normative and epistemic problems.
\nThis talk will also be available live streamed on:
\nZoom at https://pitt.zoom.us/j/94260602832
\nYouTube at https://www.youtube.com/channel/UCrRp47ZMXD7NXO3a9Gyh2sg.
ORGANIZER;CN=Edouard Machery: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092900Z DTSTART;TZID=Europe/London:20260929T234500 DTEND;TZID=Europe/London:20260929T234500 SUMMARY:[SPECIAL ISSUE: WONDER] American Catholic Philosophical Quarterly UID:20260916T092934Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:Europe/London DESCRIPTION:AMERICAN CATHOLIC PHILOSOPHICAL QUARTERLY
\nSpecial Issue on Wonder
\nGuest Editor: Kevin M. Kambo (https://udallas.edu/academics/programs/philosophy/faculty/kambo-kevin.php)
\nThis special issue brings the attention of contemporary philosophers and scholars to the phenomenon of wonder.
\nPlato&rsquo\;s Socrates states that &ldquo\;the feeling of wonder belongs very much to the philosopher\, since there is no other source of philosophy than this.&rdquo\; Aristotle concurs\, observing that &ldquo\;it is owing to wonder that men both now begin\, and at first began\, to philosophize. &hellip\; Even the lover of myth in a sense is a lover of wisdom or a philosopher\, for the myth\, too\, is composed of wonders.&rdquo\; Aquinas identifies wonder partly as a hopeful desire or longing for scientific knowledge that causes pleasure. Descartes classifies it among the passions of the soul\, noticing that &ldquo\;those without any natural inclination to this passion are ordinarily very ignorant.&rdquo\; Adam Smith for his part describes wonder as a sentiment attended by &ldquo\;that staring\, and sometimes that rolling of the eyes\, that suspension of the breath\, and that swelling of the heart.&rdquo\; For Josef Pieper\, &ldquo\;the capacity to wonder is among man&rsquo\;s greatest gifts.&rdquo\; To Martha Nussbaum\, &ldquo\;Wonder is the basis of respect. Without wonder\, we become morally numb.&rdquo\; Reflecting on artificial intelligence\, Pope Leo XIV draws attention to &ldquo\;repercussions on humanity&rsquo\;s openness to truth and beauty\, and capacity for wonder and contemplation.&rdquo\; And for Jesse Prinz\, &ldquo\;wonder is the accidental impetus behind our greatest achievements. Art\, science and religion are inventions for feeding the appetite that wonder excites in us. They also become sources of wonder in their own right\, generating epicycles of boundless creativity and enduring inquiry. Each of these institutions allows us to transcend our animality by transporting us to hidden worlds. In harvesting the fruits of wonder\, we came into our own as a species.&rdquo\;
\nThe above quotations demonstrate that wonder has been a phenomenon of interest throughout the history of philosophy. Wonder has variously been invoked as a root or source of philosophy\, as a critical part of interpersonal or political life\, and as a key to understanding the human being&rsquo\;s vocation to enjoy realities that transcend the world of things that pass away. In the present day\, wonder is often invoked in discussions exploring the nature and value liberal education as well as the relationship between the intellectual life and the good life. At the same time\, the phenomenon has not received many sustained treatments\, even into the present day. This special issue aims to be one such sustained&mdash\;and creative&mdash\;treatment.
\nPossible questions and areas of interest for the present study include but are not limited to:
\n1. Wonder as a verb
\n2. Wonder as a noun
\n3. Miscellany
\nAny of the above questions&mdash\;or others&mdash\;may be addressed with reference to or in dialogue with any significant figures in the history of philosophy.
\nThis special issue invites work from philosophers across traditions and approaches. In doing so\, it seeks to occasion a dialogue on the theme by philosophers working in different contexts and thereby to facilitate\, in the present day\, more philosophical conversations about wonder.
\nSubmissions must be written in English and prepared for peer review. Articles may be up to a maximum of 12\,000 words (inclusive of abstract and notes). Full style guidelines may be found on the ACPQ website (https://www.pdcnet.org/wp/wp-content/uploads/2017/06/format_ACPQ-article.pdf).
\nArticle submission will be made on a rolling basis until the special issue is complete. Review of submissions begins 29th September\, 2026. Final deadline for submission is 1st April\, 2027.
\nPlease submit your original manuscript electronically at acpqwonder[at]gmail[dot]com.
\nFor any questions on this special issue\, please direct your queries to the guest editor\, Kevin M. Kambo (kkambo[at]udallas[dot]edu).
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092900Z DTSTART;TZID=Europe/London:20260930T090000 DTEND;TZID=Europe/London:20260930T090000 SUMMARY:Democracies in the Post-digital World: cultural studies perspectives in global contexts UID:20260916T092935Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:Europe/London DESCRIPTION:CALL FOR PAPERS
\nfor a special issue of &ldquo\;Open Cultural Studies&rdquo\;
\nDEMOCRACIES IN THE POST-DIGITAL WORLD: \; CULTURAL STUDIES PERSPECTIVES \;IN EUROPEAN AND GLOBAL CONTEXTS
&ldquo\;Open Cultural Studies&rdquo\; (www.degruyter.com/CULTURE) invites submissions for a special issue entitled "Democracies in the Post-digital World: cultural studies perspectives in global contexts\," edited by Sara Brandellero (Leiden University\, the Netherlands)\, Sini Hassinen (Leiden University\, The Netherlands)\, Sonia Horonziak\, (Institute of Public Affairs\, Warsaw\, Poland)\, and Monika Junker (Magdeburg-Stendal University\, Germany). \;
DESCRIPTION
We invite contributions to a special issue exploring the challenges and transformations of democracies in the post-digital world from cultural studies perspectives. As David M. Berry and Michael Dieter in their book Postdigital Aesthetics. Art\, Computation and Design \;(2015) emphasised\, we are seeing a dramatic change in the way in which sociality is performed and mediated through new distributed digital media technologies in constant negotiation with the analogue. The rapid expansion of digital technologies\, algorithms\, and AI-driven communication has reshaped public spheres\, political participation\, and modes of governance. At the same time\, cultures of resistance\, grassroots mobilization\, and new forms of collective identity emerge\, both in physical and online contexts\, highlighting both opportunities and threats for democratic practices globally.
This issue aims to address how democracy is lived\, negotiated\, contested\, and imagined in the post-digital condition\, where digital infrastructures are no longer new\, but embedded in everyday cultural\, social\, and political life. We welcome interdisciplinary and critical approaches that situate democracy in relation to media\, arts and culture\, especially if embedded in grassroot mobilization\, in European (local\, regional or national settings) and/or global contexts. Contributions with a comparative focus are welcome.
We invite contributors to offer reflections and insights on the following suggested themes (and beyond) concerning the democratic practices and cultural life in the post-digital era. Possible topics include (but are not limited to):
·\; Cultural imaginaries of democracy in the post-digital age
·\; Digital activism\, social movements\, and civic engagement across cultures
·\; Aesthetics\, art\, and cultural production in shaping democratic futures
·\; Comparative and transnational perspectives on democracy and grassroots digital culture
·\; Intersections of democracy with race\, gender\, age\, and class in digital and analogue contexts
·\; Grassroots democratic practices\, expressions\, and innovations: embodied and virtual experiences.
·\; Digital-analogue dynamics for democratic values in Europe and/or global context.
·\; Digital literacy in the context of disinformation\, misinformation and fake news for democracy
·\; Regulation and ethics of digital platforms in the post-digital age
·\; Challenges and solutions for environmental sustainability and resources in the democratic post-digital world
·\; Digital spaces and identities in diverse understandings of democracy
HOW TO SUBMIT
Submissions of articles of 8\,000 words maximum (with abstract of 200 words) will be collected from August 1 to September 30\, 2026 via the online submission system at https://www.editorialmanager.com/culture/
Please choose section/category: &ldquo\;special issue: Democracies in the Post-Digital World"
Before submission\, authors should carefully read the Instructions for Authors\, available at https://www.degruyter.com/publication/journal_key/CULTURE/downloadAsset/CULTURE_Instruction%20for%20Authors.pdf
All contributions will undergo critical peer review before being accepted for publication.
As a general rule\, publication costs should be covered by Article Publishing Charges \;(APC)\; that is\, be defrayed by the authors\, their affiliated institutions\, funders or sponsors. Authors without access to publishing funds are encouraged to discuss potential discounts or fee-waivers with the journal&rsquo\;s Managing Editor\, Katarzyna Tempczyk (katarzyna.tempczyk@degruyterbrill.com) before submitting their manuscripts.
Further questions about this thematic issue can be sent to democracyinaction@hum.leidenuniv.nl
In case of technical problems with submission\, please write to AssistantManagingEditor@degruyterbrill.com
Find us on Facebook: https://www.facebook.com/OpenCulturalStudies/
Legal Research &\; Analysis (ISSN: 3007-6455 (Online)\, 3007-6447 (Print) publishes research papers\, review papers\, case comments and books reviews related to all aspects of laws including but not limited to legal issues\, legal systems\, and the legal profession. Legal Research &\; Analysis is a multidimensional legal research journal\, seeking scholarly work on any topic of theoretical\, interdisciplinary\, comparative\, and other conceptually oriented inquiries into law and law reforms. Legal Research &\; Analysis particularly publishes articles that study law from such perspectives as legal philosophy\, law and economics\, legal history\, criminology\, law and literature\, and feminist analysis. Legal Research &\; Analysis is a refereed journal\, and all published articles are peer-reviewed.
\nWho can Submit?
\nAcademicians/practitioners.
\nThemes
\nAll studies having law as a major component.
\nSubmission Guidelines
\nManuscripts on any topic of contemporary legal relevance meeting the below-mentioned criteria:
\n·\; \; \; \; \; \; \; \; \; Articles: No words limit
\n·\; \; \; \; \; \; \; \; \; Case Notes: No words limit
\nThe word limit is exclusive of the abstract and the footnotes.
\nSubmission Guidelines
\nAuthors are requested to strictly adhere to the Submission Guidelines.
\nAll the submissions must comply with our Copyright and Open Access Policy. Manuscripts not in conformity with the Submission Guidelines may be rejected at the sole discretion of the Editorial Board.
\nThe Editorial Board reserves the right to send the manuscripts back to the authors for any modification(s) at any stage\, in the event of non-conformity with any of the submission guidelines.
\nThe Editorial Board may\, in its absolute discretion\, waive any of the above rules or amend the process.
\nHow to Submit?
\nAll the submissions are to be made only through online portal on or before 23:59 hours on September 29\, 2026.
\nFor further details\, please visit the journal&rsquo\;s website: https://legalresearchanalysis.com/LRA/issue/view/10
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092900Z DTSTART;TZID=Europe/London:20260930T170000 DTEND;TZID=Europe/London:20260930T170000 SUMMARY:Australasian Postgraduate Philosophy Conference UID:20260916T092937Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:Europe/London DESCRIPTION:The Australasian Postgraduate Philosophy Conference (APPC) is an annual conference that provides an opportunity for postgraduate philosophy students to present their work\, debate their ideas\, receive feedback from peers\, and find collaborators across institutions. This year\, the APPC will run on the 14th and 15th of December\, and it will be hosted by the Australian National University\, in Canberra. It will be held in person.
\nWe welcome submissions of abstracts from Australasian and international postgraduate philosophy students\, including honours and masters students\, and early-career academics who have received their doctorate within the last two years. Talks may fall within any philosophical area. Abstracts are being accepted from now until 30th September. For more information and to submit an abstract\, please visit the website below.
\nIf you have any questions\, please contact the AAP Postgraduate Committee:
postgraduates@aap.org.au
September 30 - 5pm-6:30pm CET
\nWhen do people trust what they are told: studies on epistemic vigilance
I will describe the mechanisms that humans have for updating their beliefs in view of what is communicated. I will argue that trusting what others have communicated is a process of belief updating that can be modelled as Bayesian. I will show that this process account for our ability to make the most of what is communicated\, but also for behaviours that have been interpreted as signs of gullibility. I will then specify the challenges that our society face because assessment of trustworthiness needs to be made not just for other humans\, but also for social institutions.
Please join us on Wednesday\, September 30\, from 3:30-5:00 p.m. in STVH 1145 for a talk by guest speaker Kurtis Boyer\, titled &ldquo\;Mé\;tis Nationhood\, Citizenship\, and Recognition&rdquo\;.
\nKurtis Boyer is a citizen of Mé\;tis Nation&ndash\;Saskatchewan and an Assistant Professor at the Johnson Shoyama Graduate School of Public Policy\, University of Saskatchewan\, where he holds the Research Chair in Mé\;tis Governance and Policy. He has advised Mé\;tis governments on constitutional reform and self-government and has testified before the Standing Senate Committee on Indigenous Peoples.
\nHe is also a Fellow on Leadership and Innovation in Indigenous Governance at the Institute for Research on Public Policy (IRPP) and received the 2025 Lieutenant Governor&rsquo\;s Post-Secondary Teaching Award for Indigenous Teaching Excellence.
\nFor the Zoom link\, please contact fhazrati@uwo.ca
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092900Z DTSTART;TZID=Europe/Paris:20260930T230000 DTEND;TZID=Europe/Paris:20260930T230000 SUMMARY:Colloque International Réparation et Formes de vie : Histoire\, mémoire et matières de l’irréparable Entre les arts et leur dehors UID:20260916T092940Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:Europe/Paris LOCATION:12\, pl du Panthéon\, Paris\, France DESCRIPTION:Colloque International Ré\;paration et Formes de vie \;: Histoire\, mé\;moire et matiè\;res \;de l&rsquo\;irré\;parable Entre les arts et leur dehors
\n\;
\nMardi 8\, mercredi 9 et jeudi 10 dé\;cembre 2026
\n\;
\nDirection scientifique
\nChiara Palermo (Université\; Paris 1 Panthé\;on-Sorbonne\, Institut ACTE\, CIPH)
\nJé\;ré\;mie Grojnowski (Université\; Paris Nanterre\, HAR)
\nAppel à\; communications
\nDepuis les anné\;es 1990\, le concept de ré\;paration suscite un inté\;rê\;t croissant dans le champ des sciences humaines et sociales. La diffusion de l&rsquo\;é\;thique du care\, dans une perspective fé\;ministe\, a contribué\; à\; ce renouveau en dé\;plaç\;ant l&rsquo\;attention vers les vulné\;rabilité\;s\, les interdé\;pendances et les responsabilité\;s concrè\;tes (Gilligan 1982 \; Tronto 1993). La ré\;paration ne dé\;signe dè\;s lors plus seulement la compensation ou la restauration d&rsquo\;un é\;tat anté\;rieur : elle engage une ré\;flexion sur les conditions é\;thiques et politiques d&rsquo\;une ré\;ponse aux expé\;riences de violence\, de perte et d&rsquo\;injustice. Le concept de ré\;paration traverse aujourd&rsquo\;hui des champs varié\;s. Il s&rsquo\;est manifesté\;\, plus largement\, dans la dé\;nonciation des ravages de l&rsquo\;Anthropocè\;ne et dans les dé\;bats portant sur les ré\;parations historiques et dé\;coloniales (Mbembe 2020 \; Araujo 2017 \;\; Azoulay 2013\, 2019 \;\; Diagne 2018)\, dans les approches cliniques du traumatisme (Benslama 2002 \;\; Beneduce 2019)\, ainsi que dans les travaux en science and technology studies consacré\;s aux pratiques maté\;rielles de maintenance et de ré\;paration (Denis\, Pontille 2022). La philosophie contemporaine prolonge ces perspectives en articulant vulné\;rabilité\;\, trauma et justice sociale (Bessone 2019\, 2026\, Garrau 2018\, Honneth 2026). La ré\;paration engage des questions relatives à\; la mé\;moire\, à\; la responsabilité\; et au pardon (Ric&oelig\;ur 2000)\, ainsi qu&rsquo\;à\; la reconnaissance intersubjective (Honneth 1992). Nombre d&rsquo\;é\;tudes contemporaines consacré\;es à\; la ré\;paration é\;clairent\, à\; partir d'une multiplicité\; de perspectives\, les ré\;ponses susceptibles d'ê\;tre apporté\;es aux expé\;riences de perte\, de violence et d&rsquo\;injustice (Dorlin 2017\, 2025 \;\; Michel 2021)\, ainsi que les aspirations à\; «\; \;ré\;parer le monde \;»\; (Joulian et al. 2016 \;\; Gefen 2017).
\nCe colloque international et transdisciplinaire se propose d'explorer le tournant de la ré\;paration\, ou «\; \;repair turn \;»\; \; (Wiegman 2014)\, en prenant en considé\;ration l'implication grandissante des pratiques artistiques et maté\;rielles dans ce changement de paradigme. Il s'agira d'en retracer la gé\;né\;alogie\, d'en interroger les cadres d'é\;mergence et d'é\;nonciation\, et de mesurer sa porté\;e critique. Face à\; l&rsquo\;institutionnalisation et à\; la prolifé\;ration des appels à\; la ré\;paration\, cette notion n&rsquo\;est-elle pas exposé\;e au risque d&rsquo\;un glissement de l&rsquo\;irré\;parable vers l&rsquo\;illusion d&rsquo\;une solution capable de substituer à\; la perte un retour à\; l&rsquo\;é\;tat anté\;rieur \;? Et comment la cré\;ation contemporaine appré\;hende-t-elle ce risque \;?
\nNous proposons d&rsquo\;articuler ces interrogations à\; la promesse implicite dans la notion de ré\;paration\, à\; savoir celle d&rsquo\;une nouvelle existence\, un nouveau mode d&rsquo\;agir\, une nouvelle forme de vie.Des lors\, penser la ré\;paration au prisme de la notion de «\; \;forme de vie \;»\; oriente notre regard sur des vies blessé\;es et sur les moyens de renouer avec une expé\;rience partagé\;e\, à\; reconstruire\, mê\;me lorsque l&rsquo\;irré\;parable est advenu. La notion de forme de vie (Lebensform) est entendue philosophiquement comme faç\;on d&rsquo\;habiter et d'investir le monde\, comme mode d&rsquo\;engagement\, individuel ou collectif\, chargé\; de valeurs mais aussi fragile (Haraway 2016 \;\; Macé\; 2016 \;\; Formis 2010\, 2017 \;\; Mbembe\, Sarr 2022 \;\; Popa 2025). En tant qu&rsquo\;elle s&rsquo\;attache à\; maintenir les conditions maté\;rielles de la vie sociale\, la ré\;paration atteste de la fragilité\; des mondes que nous habitons (Jackson 2014 \;\; Denis et al. 2025)\, mais aussi de l'ingé\;niosité\; et de l'inventivité\; de celles et ceux qui font quotidiennement face à\; la pé\;nurie et à\; la panne (Oroza 2019). Elle nous invite à\; nous interroger sur la possibilité\; d&rsquo\;un monde à\; reconstruire\, sur des identité\;s nouvelles\, qu'il s'agisse de trajectoires individuelles\, de ré\;cits et d'expé\;riences collectives\, ou d'objets et d&rsquo\;infrastructures maté\;rielles. Dè\;s lors\, nous envisageons cette notion comme une puissance de transformation é\;conomique et sociale.
\nLoin de se ré\;duire à\; un simple retour à\; l&rsquo\;é\;tat initial\, originel\, la ré\;paration implique des transformations\, des ré\;agencements et l&rsquo\;invention de formes de vies portant les traces du dommage (Attia 2014\, 2018 \;\; Michel 2021). C&rsquo\;est cette trace et cette historicité\; fondamentale\, sous-jacentes à\; la notion de ré\;paration\, que nous souhaitons sonder dans un dialogue transdisciplinaire où\; les arts jouent un rô\;le essentiel \;: par le té\;moignage\, la recherche-cré\;ation ou encore le travail sur les archives\, les pratiques artistiques ici convoqué\;es mobilisent la ré\;paration dans une perspective critique.
\nCe colloque se fixe deux ambitions. Premiè\;rement\, il cherchera à\; mettre en lumiè\;re la contribution des arts et des pratiques maté\;rielles à\; la redé\;finition et au renouvellement du concept de ré\;paration. Et\, deuxiè\;mement\, il s&rsquo\;agira de proposer un panorama des é\;tudes contemporaines sur le concept de ré\;paration en sciences humaines et sociales\, en vue de nourrir une ré\;flexion sur les enjeux thé\;oriques et pratiques qu&rsquo\;il soulè\;ve aujourd&rsquo\;hui. Comment expliquer la place de plus en plus centrale de cette notion ? Quelles transformations des perspectives philosophique et anthropologiques cette attention à\; la ré\;paration dé\;cè\;le-t-elle ?
\nCette ré\;flexion s'articulera autour de quatre axes majeurs :
\nAxe 1 : Esthé\;tiques de la ré\;paration
\nLe premier axe abordera la ré\;paration sous l&rsquo\;angle de sa dimension sensible. Il s&rsquo\;agira notamment d&rsquo\;analyser les formes esthé\;tiques par lesquelles les pratiques artistiques rendent perceptible ou actualisent des processus de ré\;paration non ré\;demptrice\, qu&rsquo\;il s&rsquo\;agisse de gestes de restauration\, de travail sur les archives\, ou encore de pratiques artistiques impliqué\;es dans la reconfiguration des mé\;moires et des vies blessé\;es (Mbembe 2020 \; Attia 2018).
Comment faire advenir un sentiment de l&rsquo\;irré\;parable à\; travers la ré\;paration \;?
Ce sentiment suppose une fragilité\; intrinsè\;que des processus\, des pratiques et des significations lié\;s à\; la cré\;ation et aux pratiques maté\;rielles. Cela nous permet de mettre en dialogue diverses cultures et d&rsquo\;é\;clairer le lien fondamental entre l&rsquo\;esthé\;tique et le politique (Benjamin 1930 \;\; Ranciè\;re 2000 \;\; Didi-Huberman 2019\, 2024).
\;
\nAxe 2 : Ré\;parer l&rsquo\;Histoire\, repenser l'é\;cologie
\nD&rsquo\;une part\, nous orientons notre ré\;flexion vers une philosophie de l&rsquo\;histoire en mesure de penser la ré\;paration comme ré\;-orientation du commun à\; partir de son passé\;\, d&rsquo\;autre part nous pensons l&rsquo\;avenir au prisme du possible et de l&rsquo\;inventivité\; que les processus de ré\;paration impliquent (Negri\, Revel 2007 \;\; Lageira 2016). La discussion portera\, en particulier\, autour de pratiques artistiques attentives à\; la production de nouveaux modes de vie en dialogue avec l&rsquo\;archive\, ainsi qu&rsquo\;avec une pensé\;e de l&rsquo\;histoire et du vivant.
\nCe deuxiè\;me axe explore ainsi le passé\; colonial et ses implications culturelles\, sociales et environnementales. Les propositions attendues pourront traiter des revendications de ré\;parations historiques\, des politiques mé\;morielles\, de la justice postcoloniale\, ainsi que des formes institutionnelles\, symboliques et maté\;rielles de reconnaissance des torts et des dommages sociaux\, telles que les restitutions d&rsquo\;&oelig\;uvres et d&rsquo\;objets spolié\;s (Sarr\, Savoy\, 2018 \; Savoy 2023 \; Zabunyan 2024 \;\; Cousin et al.\, 2026). Il importera aussi d&rsquo\;examiner l&rsquo\;é\;mergence d&rsquo\;une justice environnementale face aux dé\;gâ\;ts é\;cologiques et aux hé\;ritages de l&rsquo\;Anthropocè\;ne\, notamment les catastrophes environnementales et technologiques (Centemeri et al. 2022 \;\; Houdart 2026). Quel rô\;le assume l'é\;cofé\;minisme dans cette redé\;finition de la ré\;paration \;? (Federici 2004 \;\; Lugones 2010 \;\; Puleo 2011 \;\; Ferdinand 2019 \;\; Vergè\;s 2019).
\nAxe 3 : \; Expé\;riences vé\;cues de la ré\;paration
\nLe troisiè\;me axe s&rsquo\;inté\;resse aux processus par lesquels s'é\;laborent des ré\;ponses à\; la souffrance psychique et sociale. Que signifie se reconstruire à\; la suite d&rsquo\;expé\;riences de perte radicale\, qu&rsquo\;il s&rsquo\;agisse\, par exemple\, de contextes de guerre et d'exil (Saglio-Yatzimirsky 2018) ou de violences de genre et de race (Garrau\, Provost 2022) \;? L&rsquo\;auto-dé\;fense et la «\; \;vengeance \;»\; peuvent-elles s&rsquo\;imposer comme une dé\;marche né\;cessaire dans un processus de ré\;paration des corps opprimé\;s \;(Dorlin 2017) \;? Les propositions pourront porter sur une diversité\; d'approches en santé\; mentale\, telles que les dispositifs d'accompagnement des personnes en situation d'exil\, de minorisation ou d'incarcé\;ration\, ainsi que les mé\;diations thé\;rapeutiques mobilisant l'art\, les pratiques corporelles\, l'é\;criture ou le travail manuel. À\; cet é\;gard\, une attention particuliè\;re sera accordé\;e à\; la dimension rituelle des pratiques artistiques \;: à\; quelles conditions les arts peuvent-ils conduire vers la gué\;rison (Kristensen\, Leoni 2026) \;?
\nCet axe vise ainsi\, plus globalement\, à\; explorer les enjeux collectifs propres aux dé\;marches thé\;rapeutiques et aux processus d&rsquo\;é\;mancipation qui les sous-tendent (Fanon 1952\, 1961 \;\; Sarr 2018 \;\; Beneduce 2019 \;\; Benslama 2002 \;\; Renault 2025 \;\; Freire 1968).
\nAxe 4 : Pratiques maté\;rielles
\nCe quatriè\;me axe se focalise sur les pratiques maté\;rielles de ré\;paration\, et notamment sur des initiatives proposant une alternative sociotechnique aux logiques de l'obsolescence et du jetable\, comme les repair café\;s\, les ateliers de bricolage collaboratifs ou encore les ressourceries. La ré\;paration des objets numé\;riques pourra de mê\;me ê\;tre abordé\;e\, en questionnant les formes de ré\;appropriation ou\, au contraire\, d'alié\;nation qu'elle engendre\, ainsi que les enjeux é\;cologiques qu'elle soulè\;ve (Allard et al. (dir.)\, 2022). Les contributions pourront\, par ailleurs\, porter sur les mé\;tiers de la ré\;paration\, de la maintenance\, de l'entretien et de la restauration\, ou encore sur les ré\;parations ré\;alisé\;es au quotidien\, et en autonomie\, par les usagers et usagè\;res.
\nCes pratiques se dé\;ploient dans des mondes sociaux\, soutiennent des modes de vie et mettent en lumiè\;re\, à\; leur é\;chelle\, des vulné\;rabilité\;s sociales et é\;conomiques. Comment\, dè\;s lors\, le soin peut-il s&rsquo\;é\;tendre aux choses (Denis\, Pontille 2022) \;? Que se joue-t-il\, au plan symbolique\, dans la pré\;servation d&rsquo\;objets potentiellement chargé\;s d&rsquo\;affects (Bonnot 2014) ? Les contributions s'appuyant sur des enquê\;tes de terrain\, des recherches en art et design ou d'autres travaux empiriques sont particuliè\;rement bienvenues pour cet axe.
\nComité\; scientifique
\n- \; \; \; \; \; \; Marco Renzo Dell'Omodarme (Université\; Paris 1 Panthé\;on-Sorbonne\, Institut ACTE)
\n- \; \; \; \; \; \; Leonardo Distaso (Université\; Federico II de Naples)
\n- \; \; \; \; \; \; Leoni Federico (Università\; degli Studi di Verona)
\n- \; \; \; \; \; \; Barbara Formis (Université\; Paris 1 Panthé\;on-Sorbonne\, Institut ACTE)
\n- \; \; \; \; \; \; Jé\;ré\;mie Grojnowski (Université\; Paris Nanterre\, HAR)
\n- \; \; \; \; \; \; Stefan Kristensen (Université\; de Strasbourg\, ACCRA)
\n- \; \; \; \; \; \; Jacinto Lageira (Université\; Paris 1 Panthé\;on-Sorbonne\, Institut ACTE)
\n- \; \; \; \; \; \; Agnè\;s Lontrade (Université\; Paris 1 Panthé\;on-Sorbonne\, Institut ACTE)
\n- \; \; \; \; \; \; Chiara Palermo (Université\; Paris 1 Panthé\;on-Sorbonne\, Institut ACTE\, CIPH)
\n- \; \; \; \; \; \; David Pontille (CNRS-CSI)
\n- \; \; \; \; \; \; Kahena Sanaâ\; (Université\; de Strasbourg\, ACCRA)
\n- \; \; \; \; \; \; Trond Waage (UiT- The Arctic University of Norway)
\n- \; \; \; \; \; \; Christophe Viart (Université\; Paris 1 Panthé\;on-Sorbonne\, Institut ACTE)
\nModalité\;s de soumission
\nPour soumettre votre proposition de communication (2500 caractè\;res espaces compris)\, merci de remplir directement le formulaire dé\;dié\; via ce lien \;: https://framaforms.org/colloque-reparation-et-formes-de-vie-1783453503
\nÉ\;ché\;ances
\nDate limite de ré\;ception des propositions de communications : Mercredi 30 septembre 2026
\nNotification d&rsquo\;acceptation des communications : Lundi 19 octobre 2026
\nDates du colloque : mardi 8\, mercredi 9 et jeudi 10 dé\;cembre 2026
\nLieux : Université\; Paris 1 Panthé\;on-Sorbonne\, Université\; Paris Nanterre
\nRepè\;res bibliographiques \; \; \; \; \; \; \; \; \; \; \;
\nALEXANDRE-GARNER\, Corinne\, GALITZINE-LOMPET\, Alexandra (dir.)\, L&rsquo\;objet de la migration\, le sujet en exil\, Nanterre\, Presses Universitaires de Nanterre\, 2020.
\nALLARD\, Laurence\, MONNIN\, Alexandre\, NOVA\, Nicolas (dir.)\, É\;cologies du smartphone\, Lormont\, Le Bord de l'eau\, 2022.
\nARAUJO\, Ana Lucia\, Reparations for Slavery and the Slave Trade: A Transnational and Comparative History\, London\, Bloomsbury Academic\, 2017.
\nATTIA\, Kader\, RepaiR\, Paris\, Presses du Ré\;el\, 2014.
\nATTIA\, Kader\, Les racines poussent aussi dans le bé\;ton\, Vitry\, MacVal\, 2018.
\nAZOULAY\, Ariella Aï\;sha\, Potential History: Unlearning Imperialism\, London\, Verso\, 2019.
\nBENEDUCE\, Roberto\, Archeologie del trauma. Un'antropologia del sottosuolo\, Roma-Bari\, Laterza\, 2019.
\nBENJAMIN\, Walter\, «\; Un marginal sort de l&rsquo\;ombre »\; (1930)\, in &OElig\;uvres II\, Paris\, Gallimard\, «\; \;Folio »\;\, 2000 [«\; Ein Auß\;enseiter macht sich bemerkbar »\;\, Gesammelte Schriften\, t. III\, Frankfurt am Main\, Suhrkamp\, 1974-1989\, pp. 219-225].
\nBENJAMIN\, Walter\, «\; Sur le concept d&rsquo\;histoire »\;\, (1942)\, in &OElig\;uvres III\, Paris\, Gallimard\, «\; \;Folio \;»\;\, 2000 [«\; Ü\;ber den Begriff der Geschichte »\;\, in Gesammelte Schriften\, t. I\, pp. 691-704].
\nBENSLAMA\, Fethi\, La psychanalyse à\; l&rsquo\;é\;preuve de l&rsquo\;islam\, Paris\, Aubier\, 2002.
\nBESSONE\, Magali\, Faire justice de l&rsquo\;irré\;parable. Esclavage colonial et responsabilité\;s contemporaines\, Paris\, Vrin\, 2019.
\nBESSONE\, Magali\, Ce que nous devons à\; Haï\;ti. Ré\;flexions philosophiques sur la justice ré\;paratrice\, Paris\, La Dé\;couverte\, 2026.
\nBESSONE\, Magali\, HONNETH\, Axel (dir.)\, «\; Reconnaissance et ré\;parations / Recognition and Reparations »\;\, Colloque international\, Université\; Paris 1 Panthé\;on-Sorbonne\, ISJPS\, Paris\, juin 2026.
\nBONNOT\, Thierry\, L&rsquo\;attachement aux choses\, Paris\, CNRS É\;ditions\, 2014.
\nBRUGÈ\;RE\, Fabienne. L&rsquo\;é\;thique du care\, Paris\, Presses universitaires de France\, «\; Que sais-je ? »\;\, n°\; \;3903\, 2011.
\nBURIGHEL\, Giuseppe\, KIM\, Sunga (dir.)\, Un art de la ré\;paration &ndash\; Ré\;parer (par) les arts vivants\, Dijon\, Presses du Ré\;el\, 2025.
\nCENTEMERI\, Laura\, TOPÇ\;U\, Sezin\, BURGESS\, J. Peter (dir.)\, Rethinking Post-Disaster Recovery: Socio-Anthropological Perspectives on Repairing Environments\, Abingdon\, Routledge\, 2022.
\nCOUSIN\, Saskia\, DOQUET\, Anne\, GALITZINE-LOUMPET\, Alexandra\, HOUÉ\;NOUDÉ\;\, Didier (dir.)\, Afrique\, musé\;es\, restitutions. Le temps du retour\, Paris\, La Documentation franç\;aise\, 2026.
\nDAS\, Veena\, Life and Words: Violence and the Descent into the Ordinary\, Berkeley\, University of California Press\, 2007.
\nD&rsquo\;EAUBONNE\, Franç\;oise\, Le Fé\;minisme ou la Mort\, Paris\, P. Horay\, 1974.
\nDENIS\, Jé\;rô\;me\, PONTILLE\, David\, Le soin des choses. Politiques de la maintenance\, Paris\, La Dé\;couverte\, 2022.
\nDENIS\, Jé\;rô\;me\, PONTILLE\, David\, RUBIO\, Fernando Domí\;nguez\, Fragilities. Essays on the Politics\, Ethics\, and Aesthetics of Maintenance and Repair\, Cambridge\, MA\, London\, The MIT Press\, 2025.
\nDIAGNE\, Souleymane Bachir\, En quê\;te d'Afrique(s). Universalisme et pensé\;e dé\;coloniale (avec Jean-Loup Amselle)\, Paris\, Albin Michel\, 2018.
\nDIDI-HUBERMAN\, Georges\, Dé\;sirer dé\;sobé\;ir. Ce qui nous soulè\;ve\, 1\, Paris\, Minuit\, 2019.
\nDIDI-HUBERMAN\, Georges\, La Fabrique des é\;motions disjointes. Faits d'affects\, 2\, Paris\, Minuit\, 2024.
\nDORLIN\, Elsa\, Se dé\;fendre. Une philosophie de la violence\, Paris\, Zones\, 2017.
\nDORLIN\, Elsa (dir.)\, Ré\;parations é\;pisté\;miques I &ndash\; Ré\;sistances cré\;atrices : les arts et la mé\;moire de l&rsquo\;esclavage\, contribution à\; une é\;pisté\;mologie de l&rsquo\;archive\, Journé\;e d&rsquo\;é\;tude\, Université\; Toulouse Jean-Jaurè\;s\, Toulouse\, juin 2025.
\nFANON\, Frantz\, Peau noire\, masques blancs\, Paris\, Seuil\, 1952.
\nFANON\, Frantz\, Les Damné\;s de la terre\, Paris\, Franç\;ois Maspero\, 1961.
\nFEDERICI\, Silvia\, Caliban and the Witch: Women\, the Body and Primitive Accumulation\, Brooklyn\, New York\, Autonomedia\, 2004.
\nFERDINAND\, Malcom\, Une é\;cologie dé\;coloniale. Penser l&rsquo\;é\;cologie depuis le monde caribé\;en\, Paris\, Seuil\, 2019.
\nFORMIS\, Barbara\, Esthé\;tique de la vie ordinaire\, Paris\, Presses Universitaires de France\, 2010.
\nFORMIS\, Barbara\, "The Critical Power of the Residual"\, Performance Research\, vol. 22\, n°\; \;8\, 2017\, pp. 7-16.
\nFREIRE\, Paulo\, Pé\;dagogie des opprimé\;s [1968]\, Paris\, Maspero\, 1974\, Agone\, 2021.
\nGARRAU\, Marie\, Politiques de la vulné\;rabilité\;\, Paris\, CNRS É\;ditions\, 2018.
\nGARRAU\, Marie\, PROVOST\, Mickaë\;lle\, Expé\;riences vé\;cues du genre et de la race. Pour une phé\;nomé\;nologie critique\, Paris\, É\;ditions de la Sorbonne\, 2022.
\nGEFEN\, Alexandre\, Ré\;parer le monde. La Litté\;rature franç\;aise face au XXIe siè\;cle\, Paris\, Corti\, 2017.
\nGILLIGAN\, Carol\, In a Different Voice: Psychological Theory and Women&rsquo\;s Development\, Cambridge\, MA\, Harvard University Press\, 1982.
\nHARAWAY\, Donna J.\, Staying with the Trouble: Making Kin in the Chthulucene\, Durham\, London\, Duke University Press\, 2016.
\nHERMAN\, Judith\, Trauma and Recovery: The Aftermath of Violence&mdash\;from Domestic Abuse to Political Terror\, Basic Books\, 1992.
\nHERMAN\, Judith\, Truth and Repair: How Trauma Survivors Envision Justice\, New York\, Basic Books\, 2023.
\nHONNETH\, Axel\, La lutte pour la reconnaissance (1992)\, Paris\, Cerf\, 2000.
\nHOUDART\, Sophie\, Ce territoire qui\, comme une pulsation...\, Vaulx-en-Velin\, Les É\;ditions des mondes à\; faire\, 2026.
\nJACKSON\, Steven J.\, "Rethinking Repair"\, in GILLESPIE\, Tarleton\, BOCZKOWSKI\, Pablo J.\, FOOT\, Kirsten A. (dir.)\, Media Technologies: Essays on Communication\, Materiality\, and Society\, Cambridge\, MA\, The MIT Press\, 2014\, pp. 221-240.
\nJOULIAN\, Fré\;dé\;ric\, TATSEVIN\, Yann-Philippe\, FURNISS\, Jamie (dir.)\, Ré\;parer le monde. Excè\;s\, reste et innovation\, Techniques &\; Culture\, n°\; 65-66\, 2016.
\nKISIN\, Eugenia\, Aesthetics of Repair: Indigenous Art and the Form of Reconciliation\, Toronto\, University of Toronto Press\, 2024.
\nKISUKIDI\, Nadia Yala\, RIBEIRO\, Djamila\, Dialogue transatlantique. Perspectives de la pensé\;e fé\;ministe noire et des diasporas africaines\, Paris\, Anacaona\, 2021.
\nKRAUSE\, Pamela\, «\; Gué\;rir le traumatisme\, une tâ\;che pour la phé\;nomé\;nologie »\;\, Revue des sciences humaines\, n°\; 358\, 2025\, pp. 239-260.
\nKRISTENSEN\, Stefan\, LEONI Federico\, Approches artistiques des rituels de gué\;rison\, Hermann\, 2026.
\nLAGEIRA\, Jacinto\, L&rsquo\;Art comme Histoire. Un entrelacement de poé\;tiques\, Milan\, Paris\, Mimé\;sis\, 2016.
\nLAUGIER\, Sandra (dir.)\, Tous vulné\;rables ? L&rsquo\;é\;thique du care\, les animaux et l&rsquo\;environnement\, Paris\, Payot\, 2012.
\nLAZALI\, Karima\, Le Trauma colonial. Enquê\;te sur les effets psychiques et politiques de l&rsquo\;oppression coloniale en Algé\;rie\, Paris\, La Dé\;couverte\, 2018.
\nLEROY\, Christine\, PALERMO\, Chiara (dir.)\, Pesanteur et portance. Une é\;thique de la gravité\;\, Paris\, Hermann\, 2022.
\nLUGONES\, Marí\;a\, "Toward a Decolonial Feminism"\, Hypatia\, vol. 25\, n°\; 4\, 2010\, pp. 742-759.
\nMACÉ\;\, Marielle\, Styles. Critique de nos formes de vie\, Paris\, Gallimard\, 2016.
\nMBEMBE\, Achille\, Brutalisme\, Paris\, La Dé\;couverte\, 2020.
\nMBEMBE\, Achille\, SARR Felwine\, Les Ateliers de la Pensé\;e de Dakar Cosmologie du lien et forme de vie\, Colloque International\, Musé\;e des Civilisations Noires\, Dakar\, 23-26 mars 2022.
\nMCLAREN\, Duncan P.\, "In a Broken World: Towards an Ethics of Repair in the Anthropocene"\, The Anthropocene Review\, 5(2)\, 2018\, pp. 136-154.
\nMICHEL\, Johann\, Le ré\;parable et l&rsquo\;irré\;parable. L'humain au temps du vulné\;rable\, Paris\, Hermann\, 2021.
\nNEGRI\, Antonio\, REVEL\, Judith\, «\; Inventer le commun des hommes »\;\, Multitudes\, vol. 31\, n°\; \;4\, 2007\, pp. 5-10.
\nOROZA\, Ernesto\, «\; Subvertir la panne »\;\, Techniques et Culture\, n°\; 72\, 2019\, pp. 108-125.
\nPOPA\, Dé\;lia\, «\; Le geste et la forme. É\;lé\;ments pour une phé\;nomé\;nologie des formes de vie \;»\;\, Sé\;minaire «\; La phé\;nomé\;nologie et les sciences humaines »\;\, Université\; Paris 1 Panthé\;on-Sorbonne\, 2025.
\nPULEO\, Alicia H.\, Ecofeminismo para otro mundo posible\, Madrid\, Cá\;tedra\, 2011.
\nRANCIÈ\;RE\, Jacques\, Le partage du sensible. Esthé\;tique et politique\, Paris\, La Fabrique\, 2000.
\nRENAULT\, Matthieu\, Frantz Fanon. De l'anticolonialisme à\; la critique postcoloniale\, Paris\, É\;ditions Amsterdam\, 2025.
\nRIC&OElig\;UR\, Paul\, La mé\;moire\, l'histoire\, l'oubli\, Paris\, Seuil\, 2000.
\nSAGLIO-YATZIMIRSKY\, Marie-Caroline\, La voix de ceux qui crient. Rencontre avec des demandeurs d&rsquo\;asile\, Paris\, Albin Michel\, 2018.
\nSARR\, Felwine\, Habiter le monde. Essai sur l&rsquo\;imaginaire politique\, Montré\;al\, Mé\;moire d&rsquo\;encrier\, 2017.
\nSARR\, Felwine\, SAVOY\, Bé\;né\;dicte\, Restituer le patrimoine africain\, Paris\, Philippe Rey\, Seuil\, 2018.
\nSAVOY\, Bé\;né\;dicte\, Le long combat de l&rsquo\;Afrique pour son art. Histoire d&rsquo\;une dé\;faite postcoloniale\, Paris\, Seuil\, 2023.
\nSTOLER\, Ann Laura (dir.)\, Imperial Debris: On Ruins and Ruination\, Durham\, London\, Duke University Press\, 2013. TRONTO\, Joan\, Moral Boundaries: A Political Argument for an Ethic of Care\, New York\, London\, Routledge\, 1993.
\nTSING\, Anna\, SWANSON\, Heather\, GAN\, Elaine\, BUBANDT\, Nils (dir.)\, Arts of Living on a Damaged Planet: Ghosts and Monsters of the Anthropocene\, Minneapolis\, University of Minnesota Press\, 2017.
\nVERGÈ\;S\, Franç\;oise\, Un fé\;minisme dé\;colonial\, Paris\, La Fabrique\, 2019.
\nWIEGMAN\, Robyn\, "The times we&rsquo\;re in: Queer feminist criticism and the reparative &lsquo\;turn&rsquo\;"\, Feminist Theory\, 15(1)\, 2014\, pp. 4-25.
\nZABUNYAN\, Elvan\, Ré\;unir les bouts du monde. Art\, histoire\, esclavage en mé\;moire\, Montreuil\, B42\, 2024.
\n\;
ORGANIZER;CN=Chiara Palermo;CN=Palermo Palermo: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092900Z DTSTART;TZID=Europe/London:20260930T234500 DTEND;TZID=Europe/London:20260930T234500 SUMMARY:Llamada a la participación para el monográfico «Virtualidad\, malestar y conectividad: hibridaciones entre filosofía e ingeniería» UID:20260916T092941Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:Europe/London DESCRIPTION:La revista Enrahonar\, y junto con ella el Grupo de Ingenierí\;a y Filosofí\;a del MediaLab de la Universidad de Oviedo\, invita a presentar artí\;culos para un nú\;mero especial dedicado al examen filosó\;fico de las redes sociales y los entornos digitales\, entendidos é\;stos como espacios de interacció\;n mediados por tecnologí\;as digitales y articulados mediante plataformas\, dispositivos\, infraestructuras y redes que reconfiguran nuestras formas de comunicació\;n\, relació\;n y organizació\;n social. Los artí\;culos deberá\;n ser originales e iné\;ditos y podrá\;n abordar\, desde una perspectiva filosó\;fica y en diá\;logo con disciplinas como la ingenierí\;a\, la informá\;tica o las ciencias sociales\, á\;reas temá\;ticas como las siguientes:
\nFecha lí\;mite de recepció\;n de originales: 30 de septiembre de 2026.
\n\nEn las sociedades contemporá\;neas\, las redes sociales forman parte del dí\;a a dí\;a de millones de personas. Sostenidas por tecnologí\;as en constante evolució\;n\, han transformado las maneras en que nos comunicamos\, interactuamos y compartimos informació\;n. Al tiempo que multiplican las posibilidades de encuentro\, consumo\, aprendizaje y colaboració\;n\, tambié\;n confrontan a sus usuarios &mdash\;e\, indirectamente\, a quienes no lo son&mdash\; con los desafí\;os sobrevenidos y las consecuencias problemá\;ticas de sus usos.
\nDesde la filosofí\;a\, no son pocos ni triviales los desafí\;os epistemoló\;gicos\, é\;ticos\, polí\;ticos\, metafí\;sicos y ontoló\;gicos que plantea la adopció\;n generalizada de estas tecnologí\;as. Las redes sociales y otras plataformas digitales configuran un espacio en el que las fronteras entre lo digital y lo material se redefinen continuamente y en el que se construyen relaciones\, identidades y comunidades que articulan dimensiones presenciales y digitales de la experiencia. Constituyen\, asimismo\, un á\;mbito en el que la informació\;n se difunde &mdash\;y tambié\;n se tergiversa\, oculta o sesga&mdash\;\, donde emergen fenó\;menos psicosociales que desafí\;an las concepciones tradicionales de la racionalidad humana y donde nuevas formas de acció\;n polí\;tica inciden de manera significativa en el funcionamiento de las democracias contemporá\;neas. El alcance de estos procesos se manifiesta tanto en el plano de la experiencia subjetiva como en el de la vida colectiva\, alterando las formas de sociabilidad y de subjetivació\;n y favoreciendo la aparició\;n de formas de malestar especí\;ficas de la era digital.
\nSi ya resulta casi imposible comprendernos al margen de los entornos en red\, entonces se vuelve indispensable la reflexió\;n crí\;tica sobre có\;mo las redes sociales impactan en nuestras vidas en distintos niveles y\, con má\;s razó\;n\, sobre có\;mo se diseñ\;an\, estructuran y desarrollan. En este contexto\, la investigació\;n filosó\;fica puede y debe entablar un diá\;logo con las ingenierí\;as y otros saberes especializados para alcanzar una comprensió\;n má\;s precisa de estos entornos y contribuir tambié\;n a esclarecer los problemas conceptuales\, é\;ticos\, polí\;ticos y ontoló\;gicos que plantea el ecosistema tecnoló\;gico contemporá\;neo.
\n\nSe aceptará\;n manuscritos en las lenguas habituales de la revista: inglé\;s\, catalá\;n y castellano. Los enví\;os deberá\;n realizarse a travé\;s de la plataforma de la revista. Las normas para autores y el procedimiento de enví\;o pueden consultarse en: \;https://revistes.uab.cat/enrahonar/about/submissions. El nú\;mero se publicará\; durante el primer semestre de 2027. Para cualquier duda\, contá\;ctese con los editores invitados (Miguel E. Naredo Rojas y Javier Gil) en las direcciones: UO288715@uniovi.es y javiergil@uniovi.es.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092900Z DTSTART;TZID=Europe/Warsaw:20261001T070000 DTEND;TZID=Europe/Warsaw:20261001T070000 SUMMARY:Centre and Periphery in the Philosophy of Music (3rd ENPM Conference) UID:20260916T092942Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:Europe/Warsaw LOCATION:Institute of Musicology\, Adam Mickiewicz University\, Poznań\, Poland DESCRIPTION:The European Network for the Philosophy of Music (ENPM) invites submissions of paper abstracts for its third conference\, which will be hosted by the Faculty of Art Studies and the Institute of Musicology of the Adam Mickiewicz University in Poznań\, Poland. The conference is organized in partnership with the Poznań Musical Spring Festival\, a yearly festival dedicated to contemporary music\, which will take place concurrently with the conference.
\nThe conference will take place on April 28&ndash\;30\, 2027.
\nThe ENPM welcomes submissions on any topic in the philosophy of music. However\, the ENPM encourages submissions focused on the topic of Centre and Periphery in the Philosophy of Music. Relations between the centre and the periphery can be explored across a wide range of contexts. For this reason\, the three main thematic areas of the conference will focus on the following phenomena:
\nArtistic dimension:
\nCultural and historical dimension:
\nCognitive dimension:
\nThe confirmed keynote speakers for the conference are David Davies (McGill University) and Mihailo Antović (University of Ni&scaron\;). In collaboration with the Poznań Musical Spring Festival\, the conference will feature a panel discussion with Festival artists addressing centre-periphery issues in musical practice. All conference speakers will also be guests of the Festival and will be able to freely attend some concerts. In addition\, the program will include an informal concert performed by ENPM members\, to promote community and showcase the musical talents and diversity of the ENPM members.
\nAccepted speakers will receive full membership to the ENPM. They will also be invited to join the ENPM Plenary Assembly taking place during the conference. There will be no conference fee for both speakers and attendees.
\nSpecific instructions for submissions:
\nhttps://docs.google.com/forms/d/e/1FAIpQLSfM6iqdyNMjGnDtpw6A7hIgayf6VzvaUY50jbplVPuWeWQj-Q/viewform?usp=preview
Chairs of the Program Scientific Committee:
\nOrganizing Entities:
\nOrganizing Committee:
\nWe are living in a breakthrough period of human history. The dynamic development of artificial intelligence\, its application to successive areas of our lives: science\, industry\, education\, culture\, and everyday life\, makes us face a range of practical challenges as well as questions about this phenomenon that we do not understand. Questions concerning intelligence\, cognition\, agency\, responsibility\, truth\, ethics\, and the future of humanity have become central to understanding the role of AI in contemporary society. We recommend participation in our Program: \;Philosophy of Artificial Intelligence: Foundations\, Challenges and Applications to all those who want to understand and become familiar with this new form of intelligence and reflect on how our lives may change with its emergence.
ORGANIZER;CN=Roman Krzanowski: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092900Z DTSTART;TZID=Europe/London:20261001T090000 DTEND;TZID=Europe/London:20261002T170000 SUMMARY:Open Minds XIX UID:20260916T092944Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:Europe/London LOCATION:Manchester\, United Kingdom DESCRIPTION:OpenMinds is a two-day conference which offers graduate students working in all areas of philosophy the chance to present their work and gain feedback in a welcoming and friendly environment. With two parallel sessions running throughout the two days &ndash\; &lsquo\;Applied Philosophy&rsquo\; and &lsquo\;Theoretical Philosophy&rsquo\; - the conference seeks contributions from all areas of philosophy. Our goal is to provide a forum for discussing work in philosophy by aspiring philosophers at both Masters and PhD stages in their careers. From this\, we hope that all who attend will develop valuable philosophical skills and working relationships with other early-stage philosophers. To this end\, we run two keynote sessions. The first scheduled keynote talk will be held by Dr. Jade Fletcherand the second scheduled keynote talk will be held by Dr. Joseph Bentley. As well\, we run two workshop sessions. The first scheduled workshop will be held by Dr. Stephen Ingramand will focus on philosophy of education and our own educational practice. The second workshop session will be announced shortly.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092900Z DTSTART;TZID=Europe/London:20261001T090000 DTEND;TZID=Europe/London:20261001T093000 SUMMARY:Worldly Hyperintensionality and the Metaphysics of Explanation UID:20260916T092945Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:Europe/London LOCATION:St John's College\, Oxford\, United Kingdom\, ox1 3jp DESCRIPTION:Intensionalists claim that necessarily equivalent propositions are identical\; hyperintensionalists deny this. Whereas possible worlds semantics provides a canonical intensionalist framework\, there is no canonical hyperintensionalist framework. Recent years have rather seen a thousand flowers bloom with the \; development of truthmakers semantics\, aboutness theory\, grounding theory\, and logics of essence\, to mention but a few hyperintensionalist theories. \;
\nA lot of recent work has focused on various paradoxes that threaten hyperintensionalism - the so-called Russell-Myhill paradox in particular. We now have reason to think that these paradoxes can be resolved. \;
\nThe mere consistency of hyperintensionalist theories does not\, obviously\, mean that they are worth having. Even staunch adherents of hyperintensionalists approaches would admit that they are more complicated than their intensionalist competitors. So\, what work can be done by hyperintensionalists theories that cannot be done by their intensionalist competitors? Is the work being done worth the price of the greater complexity? The goal of the workshop is to bring together some leading proponents and opponents of hyperintensionalism to discuss these questions.
\nThe workshop will be held at St John's College\, Oxford\, 1-2 OCtober 2026.
\nDue to space constraints\, we ask participants to regsiter in advance at the following address: \;https://forms.office.com/e/mFnskUJKAb.
\nRegistration deadline is 2 weeks before the workshop\, or once the available spaces are filled.
\nUpdates to the timins and schedle will appear on this site.
ORGANIZER;CN="Øystein Linnebo";CN=Jon Litland;CN=Nicholas K. Jones: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092900Z DTSTART;TZID=Europe/London:20261002T120000 DTEND;TZID=Europe/London:20261002T133000 SUMMARY: Jessica Pfeifer- An Alternative Account of Objective Probabilities in Evolution UID:20260916T092946Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:Europe/London DESCRIPTION:The Center for Philosophy of Science invites you to our Featured Former Fellow online lecture presented by: \; \;
\n\nFeatured Former Fellow: \; \;Jessica Pfeifer
\n\nFriday\, October 2nd @ 12:00 pm - 1:30 pm EST
\n\nTitle: \; An Alternative Account of Objective Probabilities in Evolution
\n\nAbstract: \;
\nStrevens\, Abrams\, and Rosenthal have independently developed accounts of objective probability consistent with determinism grounded in the theory of arbitrary functions. In this talk\, I focus on Strevens&rsquo\; way of developing and describing the approach in terms of microconstancy and macroperiodicity. These accounts face (at least) two major problems: (1) the problem of initial conditions\; and (2) the question of whether systems studied by scientists satisfy the conditions required for these accounts to work\, in particular whether the systems are microconstant and macroperiodic.
\nThe aim of the talk is to outline an alternative account of physical probability in a deterministic system that is grounded in the dynamics of that system\, without requiring that the system is microconstant or macroperiodic\, and without being dependent on the actual distribution of initial conditions in some form or other. Like Strevens\, Abrams\, and Rosenthal\, I think objective probabilities in deterministic systems can be grounded in facts about the dynamics of the actual world. However\, I argue that we should separate out what these facts entail about what would happen over a large class of possible outcomes from what happens in a large class of actual events. Physical probability first and foremost tells us about the former. We can only make inferences about the latter with additional assumptions or information (such as microconstancy\, macroperiodicity\, and facts about initial conditions). However\, as I will show\, the lack of the latter does not entail that objective probabilities have no significant role to play in science. I focus specifically on the use of probabilities in evolutionary theory. Based on an account I develop elsewhere\, I argue that probabilities allow biologists to represent the causal difference between natural selection and random genetic drift\, and that this has implications for what would happen over possible (and perhaps non-actual) conditions. Moreover\, this allows us to distinguish different roles that probabilities can play in science and what is required for each. Some of these roles might require microconstancy and macroperiodicity\, but others do not. The aim of the talk is to argue that there is a role that objective probabilities can play even when a system is not microconstant or macroperiodic.
\nThis talk will be available online only:
\nZoom: \; \; \;https://pitt.zoom.us/j/91318992513
\n\;YouTube at https://www.youtube.com/channel/UCrRp47ZMXD7NXO3a9Gyh2sg.
ORGANIZER;CN=Edouard Machery: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260916T092900Z DTSTART;TZID=America/New_York:20261002T090000 DTEND;TZID=America/New_York:20261004T170000 SUMMARY:ELM (Expression\, Language and Music) 3 UID:20260916T092947Z-iCalPlugin-Grails@fe80:0:0:0:dcf7:d8ff:fe11:7ebf%3 TZID:America/New_York LOCATION:University of Connecticut \, Storrs\, United States\, 06269 DESCRIPTION:The Third Biennial Conference on Expression\, Language\, and Music (ELM3) will bring together researchers from linguistics\, philosophy\, cognitive science\, music theory\, dance theory\, anthropology\, and neurobiology with the aim of integrating recent findings and insights from diverse perspectives concerning the significance of expression in music\, dance\, and language\, the importance of systematic structure in these domains\, and the interrelations between expressive\, musical\, and communicative capacities and their relevance \;for \;understanding music cognition and language and their emergence in ontogeny and phylogeny.
\nFor the two previous meetings of ELM\, seeELM Website.
\nKeynote Speakers:
Assal Habibi (University of Sourthern California)
Erin Hannon (University of Nevada\, Las Vegas)
Gabriel Greenberg (UCLA)
Nori Jacoby (Cornell University)
Steve Michen (University of Reading)
Robert Zatorre (McGill University)
Contributing Talks
\nMicah Mooney (UMich) &mdash\; "The Ups and Downs of Tone-Tune Bigram Analysis in Thai Song Text-Setting
\nJorge Bonet Gomez (Wollongong) &mdash\; "A Pluralistic Hypothesis of How Expressions Became Communicative Acts"
\nPiotr Podlipniak (Adam Mickiewicz University\, Poznań) &mdash\; "Acoustic Ecology and the Divergence of Music and Language: A Transmission Range Hypothesis"
\nAli Bebry (New School) &mdash\; "I Made You a Mixtape: Relational Communication in Music Sharing and Playlist Curation"
\nJustyna Skop-Wach (Dundee) &mdash\; "Effects of Rhythmic Priming on Grammaticality Judgment in English-Speaking Children"
\nJi Chul Kim (UConn) &mdash\; "Why Does Music Make Us Move? An Embodied Dynamical Account of Music Perception and Action"
\nCarmen Wong (UIC) &mdash\; "Combinatoriality before Propositionality: Music\, Language\, and an Eventive Architecture of Representation"
\nFor \;more details\, visit: \;https://elm.clas.uconn.edu \;or reach out to Utku Sonsayar viaelm3conference@gmail.com.
\nOn behalf of \;ELM3 \;Committee:
Stefanie Acevedo \;(UConn\, Music Theory\; IBACS)
Dorit Bar-On \;(UConn\, Philosophy\; ECOM)
Harry van der Hulst \;(UConn\, Linguistics)
Edward Large \;(UConn\, Psychology\; IBACS)
Erika Skoe \;(UConn\, Speech\, Language\, and Hearing Sciences)
Whit Tabor \;(UConn\, Psychology)
Utku Sonsayar (UConn\, Philosophy\; ECOM)