Le Ré\;seau Arendtien Francophone\, cré\;é\; en 2024\, vise à\; favoriser une synergie entre celles et ceux qui\, des amateurs aux chercheuses\, fré\;quentent la pensé\;e de Hannah Arendt. Dans cette optique\, nous cherchons à\; mettre en place un rendez-vous ré\;gulier pour en discuter les diffé\;rents interpré\;tations et aspects.
\nDu fait de l&rsquo\;é\;tendue de la francophonie\, ces sé\;minaires auront lieu en ligne. Leur principe sera le suivant : les participant-e-s auront tous et toutes pré\;alablement lu un article ou un chapitre ré\;cent\, lequel sera pré\;senté\; trè\;s rapidement par souci de prioriser les é\;changes (10 minutes) par son autrice ou auteur. À\; partir de celui-ci\, un-e membre du ré\;seau ouvrira (5 min) à\; un dé\;bat plus large afin de discuter\, outre l&rsquo\;article\, les diffé\;rents interpré\;tations et aspects de l&rsquo\;&oelig\;uvre d&rsquo\;Arendt (1h30).
\nProgramme 2026\nEn 2026\, nous proposons quatre sé\;ances ordinaires du sé\;minaire et une sé\;ance spé\;ciale : «\; Arendt et la science é\;conomique »\;\, «\; Arendt et le travail »\;\, «\; Liberté\;\, volonté\;\, politique »\;\, «\; Arendt et la violence »\;\, «\; Philosophie\, é\;ducation et politique »\;.
\nLe sé\;minaire est ouvert à\; toutes et tous sans inscription pré\;alable \; n&rsquo\;hé\;sitez pas à\; venir y assister et y participer. Les articles et textes discuté\;s sont disponibles sur le site du RAF. N&rsquo\;hé\;sitez pas non plus à\; nous contacter pour toute demande d&rsquo\;information complé\;mentaire.
\nLe RAF ?\nLe Ré\;seau Arendtien Francophone (RAF) se veut un espace divers et pluriel\, rassemblant une communauté\; de doctorant-e-s\, enseignant-e-s\, chercheurs/ses\, intellectuel-le-s et toute personne inté\;ressé\;e ou engagé\;e dans l'é\;tude et la diffusion de la pensé\;e d'Hannah Arendt en France et le monde francophone. À\; travers cette plateforme\, nous souhaitons favoriser les é\;changes intellectuels\, offrir une visibilité\; accrue aux travaux de recherche et cré\;er des liens solides entre francophones s'inté\;ressant à\; et puisant dans l'&oelig\;uvre de cette autrice majeure du XXe siè\;cle.
\nOutre l&rsquo\;organisation de ce sé\;minaire et d'é\;vè\;nements acadé\;miques lié\;s à\; la pensé\;e d'Arendt\, le ré\;seau actualise continuellement un site web qui met à\; disposition : une bibliographie des textes de langue franç\;aise consacré\;s à\; Arendt ou la mobilisant\, un annuaire des membres du ré\;seau\, un agenda des activité\;s francophones qui lui sont dé\;dié\;es et une lettre d'information mensuelle.
\nN'hé\;sitez pas à\; rejoindre le ré\;seau ou à\; nous contacter pour rejoindre l&rsquo\;é\;quipe d&rsquo\;animation !
\n ORGANIZER;CN="Rémi Zanni": METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=Europe/London:20260912T090000 DTEND;TZID=Europe/London:20261010T170000 SUMMARY:The Concept of Chaos: Nietzsche contra Heidegger on Early Greek Philosophy UID:20260918T215235Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:Europe/London DESCRIPTION:SEMINAR DESCRIPTION
Anaximander&rsquo\;s fragment has been interpreted in various different ways. The young Nietzsche reads in it a &ldquo\;pessimism&rdquo\; comparable to that of Schopenhauer\, whereas Heidegger\, in his 1946 lecture series &ldquo\;The Anaximander Fragment\,&rdquo\; criticizes Nietzsche for projecting a moralistic sentiment onto the early Pre-Socratic. Anaximander&rsquo\;s fragment\, argues Heidegger\, is &ldquo\;neither pessimistic nor nihilistic\; nor is it optimistic. It is tragic.&rdquo\;
Although Heidegger&rsquo\;s critique is probably correct\, it is symptomatic of a more general critique against Nietzsche. In the chapter &ldquo\;The Concept of &lsquo\;Chaos&rsquo\;&rdquo\; in his great book on Nietzsche\, Heidegger asserts that Nietzsche&rsquo\;s conception of chaos is far off from the &ldquo\;original Greek meaning&rdquo\; of a yawning abyss as found in Hesiod. Nietzsche\, however\, seems way more interested in the pluralistic &ldquo\;Anaxagorian chaos\,&rdquo\; which he contrasts with the apeiron of Anaximander. Not to mention their shared interest in Heraclitus&mdash\;could not Heidegger&rsquo\;s defense of Anaximander in the first place be a hint at his perennial critique of Nietzsche&rsquo\;s &ldquo\;modern&rdquo\; thinking? And could not Nietzsche&rsquo\;s preference for Anaxagoras point at a wholly different picture\, where chaos can be freed of its &ldquo\;original Greek meaning&rdquo\;&mdash\;quite ironically\, already in the Pre-Socratics?
In this seminar\, we turn to the Greek origins of the term &lsquo\;chaos\,&rsquo\; contrasting an &ldquo\;abyssal&rdquo\; with a more creative reading. No prior knowledge is required. All key texts will be provided on registration.
TIME
5 SATURDAYS\, weekly\, beginning September 12\, 2026.
1-3 PM Eastern US Time.
SESSIONS
1) The Concept of Chaos: Heidegger contra Nietzsche
2) Nietzsche and the early Pre-Socratics
3) Anaximander&rsquo\;s Fragment
4) Anaxagoras&rsquo\; Fragments
5) Anaxagorian Chaos: Nietzsche contra Heidegger
FACILITATOR
Having lived and studied all around the world\, Hannes Schumacher works at the threshold between philosophy and art. He has carried out intensive research on Hegel and Deleuze\, and he has also published widely on Nishida\, Nāgārjuna\, chaos theory\, global mysticism\, and contemporary art. Hannes is the founder of the Berlin-based publisher Freigeist Verlag\, co-founder of the grassroots art space Chaosmos &infin\; in Athens\, Greece\, and he collaborates extensively with the literary translator Peter Constantine and World Poetry Books\, New York. He has facilitated the following courses and groups at Incite Seminars: &ldquo\;Nishida Kitarō: The Logic of Place and the Religious Worldview&rdquo\;\; &ldquo\;Who&rsquo\;s Afraid of Hegel: Introduction to G. W. F. Hegel&rsquo\;s Science of Logic&rdquo\;\; &ldquo\;Chaos Research Group&rdquo\;\; &ldquo\;Reading After Finitude by Quentin Meillassoux&rdquo\;\; &ldquo\;Deleuze &\; Guattari: What is Philosophy?&rdquo\;\; &ldquo\;Plato&rsquo\;s chô\;ra through the lens of Derrida&rdquo\;\; &ldquo\;Anarchia and Archai: Reimagining the Pre-Socratics&rdquo\; (with Carlos A. Segovia)\; &ldquo\;Reading Nietzsche&rsquo\;s Zarathustra&rdquo\; (current)\; &ldquo\;Liana of the Resurrected&rdquo\;\; &ldquo\;The Body without Organs&rdquo\;\; and &ldquo\;Introduction to Chaos Theory.&rdquo\;
INCITE SEMINARS
We are a mix of rogue scholars\, disgruntled academics\, disenchanted buddhists\, enchantment-hungry anarchists\, radical therapists\, and general weirdos looking to create autonomous and accessible forms of &ldquo\;higher education.&rdquo\;
We offer online seminars and reading groups to incite personal exploration and inspire community action. Incite Seminars offers an educational experience. We do so by gathering an engaged group of participants for a dynamic exchange of ideas\, led by skilled facilitators. All of our facilitators have a deep relationship to a subject or topic through intensive study or practice.
Incite Seminars is a 100% member-supported learning community. We depend on member contributions to continue holding space for radical study and practice groups\, putting on rigorous seminars and courses\, and providing our facilitators and organizers with fair compensation. If you are unable to pay the full amount for a session or membership at this time\, we invite you to join us at reduced or no cost with our Solidarity option.
Presentation of the Seminar
\nThe seminar "Actualité\;s de Ric&oelig\;ur" ("Ric&oelig\;ur Studies Today") aims to offer a space for discussion and development for early-career research on Ric&oelig\;ur. Hosted at the É\;cole Normale Supé\;rieure for the 2026&ndash\;2027 academic year\, it welcomes proposals from doctoral students\, postdoctoral researchers\, and early-career scholars who wish to explore\, extend\, or put to the test the resources of Paul Ric&oelig\;ur's philosophy.
\nThe first edition of this seminar is entitled "Ric&oelig\;ur\, Dead or Alive?" &mdash\; a deliberately ambiguous formulation\, one that invites us to question both the internal vitality of his &oelig\;uvre and its capacity to nourish the philosophical\, ethical\, and political debates of today.
\nIs Ric&oelig\;ur's hermeneutic phenomenology not defined\, in essence\, by its defense of &mdash\; and\, as it were\, its "vow" (v&oelig\;u) in favor of &mdash\; life\, the living\, and the lively? But is he still a living interlocutor\, or has his thought sedimented into heritage?
\nThe seminar will follow this format: two speakers per two-hour session\, with 30 minutes of presentation and 30 minutes of discussion for each speaker.
\nFor paper proposals\, we welcome submissions engaging with three thematic axes.
\nAxis I. Life as Resistance &ndash\; Language\, Time\, and Action
\nHow does life affirm\, narrate\, and configure itself in the face of what negates it? Ric&oelig\;ur's hermeneutic phenomenology is traversed by a fundamental tension between the power to act and the multiple forms of its hindrance. Confronted with evil\, forgetting\, or indeed death\, Ric&oelig\;ur explores the diverse forms of resistance at work within life &mdash\; metaphors\, narratives\, memories\, history. These resistances\, as actions\, possess an intrinsic logic and continue to create the meaning of life.
\nSuggested Lines of Approach
\n1. Language as resistance: How does the "living metaphor" (The Rule of Metaphor\, 1975) constitute a form of resistance to the "entropy of language\," which freezes meaning? In what sense is semantic innovation a vital act\, a "revival"?
\n2. Narrative as resistance: In Time and Narrative (1983&ndash\;1985)\, emplotment is presented as a provisional victory over temporal discordance. How are we to think this victory in the face of the radicality of Heideggerian "being-towards-death"?
\n3. Memory as resistance: Memory\, History\, Forgetting (2000) distinguishes between forgetting kept in reserve and forgetting through effacement. In what way does this distinction commit us to an ethics of memory as a form of fidelity to life?
\nAxis II. A Life of One's Own &ndash\; Selfhood\, Vulnerability\, Ethicity
\nHow might vulnerability\, far from being a limit of subjectivity\, be its very condition of ethical possibility? Ric&oelig\;ur's hermeneutics of the self is built upon the recognition of a constitutive fragility: narrative identity is always exposed to rupture\, to suffering\, to undergoing the action of the other &mdash\; the other inscribing at the very heart of the self. This axis proposes to deepen reflection on the relation between the self and the other\, and to explore the modes by which a "good life" may be accomplished\, starting from the concrete ordeals of vulnerability: trauma\, the quest for mutual recognition\, and the precariousness of existence.
\nSuggested Lines of Approach
\n4. The ordeal of narrative identity: Oneself as Another (1990) articulates idem-identity and ipse-identity around the self-constancy under trial. What becomes of this articulation when the trial is that of identity's collapse &mdash\; serious illness\, exile\, trauma? Ric&oelig\;ur's hermeneutics of narrative identity also resonates with debates on the performativity of identity and with gender studies (Butler).
\n5. The reciprocity of recognition: In The Course of Recognition (2004)\, Ric&oelig\;ur moves from self-recognition to mutual recognition. How might this course enter into dialogue with contemporary theories of vulnerability (Weil\, Levinas) or of care?
\n6. The ethical life: The "ethical aim" defined in the "ethical studies" (Oneself as Another\, Studies 5-7) seeks to realize a "good life." Does this notion remain operative in the face of situations of thwarted life\, precarity\, or desubjectivation?
\nAxis III. Ric&oelig\;ur&rsquo\;s Survival &ndash\; Present Legacies
\nRic&oelig\;ur maintained a singular relationship with his own era\, marked as much by fruitful resonances as by sharp conflicts. This axis seeks to interrogate the philosophical actuality of these past debates: what extensions\, what corrections\, and what ruptures does Ric&oelig\;urian thought call for today? Proposals will place Ric&oelig\;ur's texts in critical dialogue with contemporary problematics\, without confining themselves to historical reconstruction.
\nSuggested Lines of Approach
\n7. Radical alterity in phenomenology: Ric&oelig\;ur engaged in a twofold critical dialogue with Derridean deconstruction and Levinasian ethics &mdash\; two distinct contestations of the autonomy of the self\, the one through the play of language\, the other through the ethical injunction of the face. How do these confrontations\, taken together\, illuminate the limits and the resources of the hermeneutics of the self in the face of the contemporary challenges of hospitality\, communication\, and responsibility?
\n8. Philosophical anthropology: Is the human being\, understood as the "capable human being" (From Text to Action\, 1986)\, in a position to accommodate new forms of agency &mdash\; collective\, distributed\, digital &mdash\; or do its anthropological presuppositions constrain it? In this regard\, Ric&oelig\;urian philosophy could enter into fruitful dialogue with the theories of Stiegler (tertiary retention) and Arendt (collective action).
\n9. Justice today: How might Ric&oelig\;ur's reflections on justice\, collective memory\, and forgiveness (Memory\, History\, Forgetting\, Epilogue) be articulated with the contemporary stakes of memory conflicts\, politics of reconciliation\, or postcolonial reparations? Ric&oelig\;ur's philosophy is bound up with figures such as Halbwachs\, Derrida\, and Honneth. His reflection on memory and forgiveness continues to shed lasting light on the practices of transitional justice.
\nSubmission Guidelines
\nTo submit a proposal or for any inquiries\, please write to us at the following address: seminaire.actualites.ricoeur@gmail.com. Proposals are welcome from doctoral students\, postdoctoral researchers\, and early-career scholars of any discipline (philosophy\, literary studies\, theology\, social sciences\, law)\, provided that they are grounded in Ric&oelig\;ur's texts and in contemporary debates for which Ric&oelig\;urian theory could be fruitfully mobilized. Comparative and transdisciplinary proposals are welcome. We will accept proposals in French and in English.
\nOrganizing Committee
\nTristan Barberousse (ENS)
\nKexin Hu (ENS)
\nMartina Lodi (Lumsa-ICP)
\nQiyu Chen (Montpellier III)
\n\nPractical Information
\nSubmissions: seminaire.actualites.ricoeur@gmail.com
\nSubmission deadline: 20 September 2026
\nVenue: É\;cole Normale Supé\;rieure\, 45 rue d'Ulm\, Paris (75005)
\nFrequency: monthly (2026&ndash\;2027 academic year)\, normally on the last Tuesday of each month\, beginning however on Tuesday 6 October.
\nSchedule: 6 October\; 27 October\; 24 November\; 15 December (due to the holiday break)\; 26 January\; 23 February\; 30 March\; 27 April.
\nPaper proposals must follow these guidelines:
\nAn anonymized abstract of 400 to 600 words in Word format\, specifying the title of the paper\, the chosen axis\, and the thesis defended\, accompanied by an indicative bibliography.
\nA brief bio-bibliographical note (name\, affiliation\, current position\, thesis supervisor where applicable) should be included in the body of the email. To facilitate the archiving and processing of your submission\, we kindly ask you to format the subject line of your email as follows: [Seminar Application] Surname &ndash\; Title of the Paper. Formatting guidelines for the (anonymous) abstract: Times New Roman or Arial\, 12-point font\, 1.5 line spacing.
\nWe wish for the papers to be delivered in person\, in order to facilitate the discussions that lie at the heart of the seminar spirit of this initiative. A link will nevertheless be available for those who wish to follow the event remotely\, where applicable.
\nThe seminar has no dedicated budget for the reimbursement of travel and accommodation expenses\, and in-person participation is at the speakers' own expense. We therefore encourage them to explore\, as a first step\, the funding available from their research unit\, doctoral school\, or home institution.
\nSelected speakers will be invited to submit a preparatory text (25\,000 characters maximum)\, to be circulated to participants one week before the session\, and sent to the contact address (seminaire.actualites.ricoeur@gmail.com).
ORGANIZER;CN=Barberousse Tristan;CN=Hu Kexin;CN=Lodi Martina;CN=Chen Qiyu: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=Europe/London:20260921T190000 DTEND;TZID=Europe/London:20260921T210000 SUMMARY:Psychoanalysis for the Fourth Industrial Revolution UID:20260918T215237Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:Europe/London LOCATION:Verdurin\, 2 Clunbury Str\, London N1 6TT\, London\, United Kingdom\, N1 6TT DESCRIPTION:The ongoing Fourth Industrial Revolution is transforming the core of our lives with digital media\, artificial intelligence\, automation\, and ubiquitous connectivity. These technologies do not simply respond to our desires\, but rather cultivate and exploit them\, drawing us ever deeper into opaque control systems. They take hold of our very subjectivity.
How can we make sense of our changing self as the boundaries between the physical and the social\, the public and the private blur\, and virtually everything is fodder for commodification? Interpreting these transformations requires more than a traditional analysis of economics and technology alone.
Psychoanalysis is a philosophy of subjectivity\, a tool that can elucidate the structure of our consciousness and the vicissitudes of its entanglement with our economic and technological reality. This four-part course examines the subjective\, political\, economic\, and technological transformations as inseparable from one another. It interrogates the evolving nature of institutions\, corporations\, desire\, authority\, repression\, and the social bond.
Through a psychoanalytic approach\, these seminars and discussions offer a distinctive way of thinking about these changes\, attending not only to conscious beliefs\, but also to unconscious fantasy\, conflict\, religious thinking\, and enjoyment.
In four sessions\, exploring psychoanalytic understandings of art and film\, artificial intelligence\, capital\, and faith and belief\, participants will explore these themes beyond familiar partisan certainties or cultural campism. The course is designed for both those new to the ideas of psychoanalysis and to readers already familiar with thinkers such as Freud\, Lacan\, Hegel\, Marx\, and contemporary psychoanalytic and continental thought.
Deakin University's HDR Philosophy Seminar Series invites current Australian graduate students to present their work for feedback\, discussion\, and engagement. We aim to foster a supportive space so that the seminar is thoughtful and constructive for all involved. We look forward to seeing you there!
\nSense-making in the digital age: Context and time collapse in the algorithmic feed \; \;
\nLauren Pedersen-Hor (Deakin University)
\nAbstract: \;Context collapse\, the flattening of multiple audiences into a singular context\, and time collapse\, the muddling of temporalities on social media\, have been the site of much attention in social media literature regarding personal identity and presentation\, and increasingly\, epistemology and post-truth discourse. Despite this\, relatively little attention has been paid to how the algorithmic feed affects these relations\, or how their consequences alter everyday lived experience beyond the platform. This paper addresses this gap by interrogating how algorithmically fed spatio-temporal collapses impact broader user sense-making practices. Ultimately\, I argue that these dynamics affect more than how users present and relate to themselves&mdash\;they actively reshape how users navigate the world around them\, fundamentally altering notions of agency\, being\, and practice.
\nBio: \;Lauren Pedersen-Hor is a PhD candidate at Deakin University. Her doctoral research investigates how human-network feedback loops constrain and make possible different subjectivities\, focusing particularly on the symbiotic\, often unconscious relationships between the user\, platform\, and algorithm. Her broader research interests span the philosophy of technology\, field philosophy\, and media and communications theory. In addition to her doctoral research\, Lauren is a Research Assistant for the Deakin Philosophy and Religious Studies research group and runs the Deakin Minorities in Philosophy reading group.
\nZoom Link:
\nhttps://deakin.zoom.us/j/81487158023?pwd=v0kCLGuEdbcymAcHVjpizdeqqeQwG4.1&\;from=addon
\nMeeting ID: \;814 8715 8023 \;// Passcode: 24510077 \;
\nThis meeting is at 12:30pm Australian Eastern Standard Time (AEST) 22 September 2026 [02:30am UTC 22 September 2026]
ORGANIZER;CN=Beau Kent;CN=Jasper Lear: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=Europe/Sofia:20260924T090000 DTEND;TZID=Europe/Sofia:20260924T170000 SUMMARY:Intercultural Communication Today: Virtual Opportunities and Real Challenges UID:20260918T215239Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:Europe/Sofia LOCATION:Sofia University \, "St. Kliment Ohrisdki"\, 15 Tsar Osvoboditel Blvd.\, Sofia\, Bulgaria\, 1504 DESCRIPTION:Conference Invitation
\nThe Department of the "History of Philosophical and Scientific Ideas" at the Institute of Philosophy and Sociology of the Bulgarian Academy of Sciences (IPS-BAS) is pleased to invite you to an international conference on the topic\, "Intercultural Communication Today: Virtual Opportunities and Real Challenges." The conference will take place on September 24\, 2026 at Sofia University "St. Kliment Ohridski" in Conference Hall 1 and the Aula Magna. It will also be available online through the European platform Alfaview. It is part of the department's series of seminars\, lectures\, and conferences titled "Virtuality and Reality: Phenomenological and Post-Phenomenological Interpretations." The co-organizers of this academic event are the Bulgarian Philosophical Society\, the Bulgarian Phenomenology Association\, the Austrian Embassy in Sofia\, the Institute for Axiological Research in Vienna\, and EIFI\, the International School of Intercultural Philosophy in Barcelona.
\nThe conference will focus on key themes of intercultural exchange and communication in the contemporary world\, which is marked by ever-increasing technological possibilities\, as well as social and environmental risks that threaten not only local communities\, but humanity as a whole. Methods of phenomenological description and the hermeneutics of intercultural and social conflicts play a central role in studying these new developments and emerging challenges.
\nContributions will be featured from leading scholars from the United States and Europe\, including Prof. Dr. David Johnson (Boston College)\, Prof. Dr. Patrick Becker (University of Erfurt)\, Prof. Dr. Graham Parks (University of Vienna)\, Prof. Dr. Raú\;l Fornet-Betancourt (EIFI\, Barcelona)\, Assoc. Prof. Dr. Iwona Krupecka (University of Gdańsk)\, Dr. Bianca Boteva-Richter (Vienna Society for Intercultural Philosophy\, EIFI)\, and Prof. Dr. Yvanka B. Raynova (IPS-BAS/Institute for Axiological Research\, Vienna).
\nProgram: https://www.phenomenology.eu.org/index.php/intercultural-phenomenology
\nOnline access (9AM Vienna/Berlin Time\; 10AM Sofia Time): https://app.alfaview.com/#/join/01M2TDMV1T0WV35DRA2BJYVTEW/e67d4951-ef08-5498-819c-22a0a570499e/YypyL2KYD5ZomvRsh7Z3UeL83MazfN2v/v2
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=Europe/Vilnius:20260924T100000 DTEND;TZID=Europe/Vilnius:20260925T170000 SUMMARY:International Conference "The Artificial Mind: Art and Philosophy after AI" UID:20260918T215240Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:Europe/Vilnius LOCATION:Konstitucijos pr. 22\, Vilnius\, Lithuania DESCRIPTION:International Conference
\nThe Artificial Mind: Art and Philosophy after AI
\n24-25 September 2026
\nNational Gallery of Art
\n22 Konstitucijos Ave. \;
\nVilnius\, Lithuania
\nThe title &ldquo\;Artificial Mind&rdquo\; references Claude Lé\;vi-Strauss&rsquo\; \;The Savage Mind (La Pensé\;e sauvage (1962)\, a foundational work in anthropology\, in which he argues that &ldquo\;savage&rdquo\; and &ldquo\;civilized&rdquo\; thought share the same epistemological architecture &ndash\; differing not in structure but in mode of operations. While the &ldquo\;civilized&rdquo\; engineer works with purpose-built concepts and tools toward a specific end\, the &ldquo\;savage&rdquo\; bricoleur thinks with whatever is at hand\, constructing new meanings from fragments.
\nWith the advent of AI and large language models (LLMs)\, we might speak of a new variation of thought &ndash\; the \;Artificial \;Mind &ndash\; that combines these principles. AI is typically figured as the apotheosis of engineering: a rational\, systematic agent grounded in logic\, computation\, and algorithm. Yet what LLMs actually do resembles \;bricolage \;far more closely &ndash\; repurposing and recombining existing anthropogenetic materials to produce outputs that are heterogeneous assemblages rather than engineered constructions in the strict sense. More fundamentally\, the Artificial Mind points to the technicality of thought itself\, which no longer appears as an autonomous\, interior human faculty\, but as an operational process structured by historically and materially situated practices. \;
\nUnsurprisingly\, AI has provoked philosophy &ndash\; across both its analytic and continental branches &ndash\; into responses\, reflections\, and reservations ranging from careful conceptual revision to outright alarm. Perception\, judgement\, agency &ndash\; domains previously considered exclusive to human reasoning &ndash\; are now contested terrain. Phenomenology asks how mediation by artificial neural networks alters the fundamental structures of experience\; ethics becomes concerned with the conditions of moral formation when the environments that shape us become generative\, while political philosophy &ndash\; with what institutional settings are required when the very capacities of judgement become increasingly automated. \;
\nThe conference invites theoretical and empirical contributions on the tectonic transformations AI has introduced into the conceptual space of the \;post \;&ndash\; at least insofar as it pertains to the human. Conceptually\, this rethinking necessitates a shift from anthropology toward \;postanthropology \;&ndash\; at once a postanthropocentric revision of disciplines confronted with a non-human form of thought\, and a broader interrogation of the Anthropos as the presumed center of agency\, knowledge\, and meaning-making. \;
\nThis rethinking is not without tensions. The apparent radical alterity of the artificial mind remains deeply embedded in all-too-human systems &ndash\; and is therefore inescapably implicated in their structures and mechanisms of exploitation\, extraction\, and control &ndash\; capitalism\, patriarchy\, and colonialism\, among others. As Luciana Parisi observes\, AI is haunted by &ldquo\;the paradox of aesthetics and recursive algorithms that sustain the freedom of \;homo bioeconomicus \;through the prototype of the slave-machine&rdquo\; (2023). In this sense\, AI occupies an ambivalent position: it destabilizes the human/non-human distinction that has historically underpinned oppressive regimes\, while simultaneously intensifying and rearticulating them.
\nAt the same time\, the notion of the artificial points toward artifice &ndash\; the domain of art &ndash\; where meaning has long been produced through practices of bricolage: mediation\, staging\, and re/combination. AI- and algorithmic art render these operations not only explicit but scalable and programmable\, thereby problematizing the status of artistic production: what does it mean to make art after AI? Confronted with the automation of its own conditions of possibility\, will art remain a privileged site of meaning-making or become one modality of algorithmic recombination among many? \; \;
\nRather than a eulogy for the human or for art\, the conference is envisioned as a platform of creative exchange between philosophical and artistic interventions &ndash\; a collective attempt to think our posthuman or more-than-human future(s). In line with Yuk Hui&rsquo\;s programmatic vision\, we want to foster artistic\, conceptual\, and technical practices that &ldquo\;maintain and reproduce biodiversity\, noodiversity\, and technodiversity&rdquo\; (2023) under the homogenizing conditions of automation. \;
\nContributions may address\, but not limited to:
\n·\; \; \; \; \; \; \;AI and the transformation of mind\, thought\, and cognition
\n·\; \; \; \; \; \; \;Post/Phenomenology of AI and the mediation of embodiment
\n·\; \; \; \; \; \; \;Art\, technics\, and creative practices in the age of AI and algorithms
\n·\; \; \; \; \; \; \;Agency\, subjectivity\, and authorship in human-machine assemblages
\n·\; \; \; \; \; \; \;Ethical\, critical\, and political perspectives on AI infrastructures
\n·\; \; \; \; \; \; \;Alternative technological imaginaries and technocultures
\n·\; \; \; \; \; \; \;Experimental\, speculative\, and situated approaches to AI
\nProposals of up to 250 words should be sent to Denis Petrina (denis.petrina@lkti.lt) by August 15 2026. Please include the speaker&rsquo\;s name and institutional affiliation. Accepted presenters will be notified by August 25 2026. \;
\nA thematic issue of &ldquo\;Athena: Philosophical Studies&rdquo\; is planned for 2027. Extended articles based on conference presentations will be considered for publication. \; \;
\nInformation about the journal: \;https://athena.lt/home
\nConference fee: \;The conference is free of charge. However\, travel and accommodation expenses are to be covered by participants. \;
\nWorking language: \;English
\nFormat: \;The conference is an onsite event.
\nConference organizer: \;Lithuanian Culture Research Institute
\nConference partner: \;National Gallery of Art
\nOrganizing committee: \;Danutė Bacevičiūtė\, Laurynas Norus\, \;Denis Petrina\, Justas Petronis\, \;Augustas Pinkevičius\, Aistis Žekevičius\, Audronė Žukauskaitė
\nContact for enquiries: \;denis.petrina@lkti.lt
ORGANIZER;CN=Justas Petronis;CN=Denis Petrina: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=Europe/London:20260930T090000 DTEND;TZID=Europe/London:20260930T090000 SUMMARY:Otherness (online) UID:20260918T215241Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:Europe/London DESCRIPTION:Dear All\,
\nAlthough submissions to our conference are officially closed\, unforeseen circumstances required us to transfer the SoPheRE Conference on Otherness to an online format. While we regret not being able to meet everyone in person this year\, this transition also creates an opportunity to broaden the scope of our discussions and accept a limited number of additional papers.
\nWe therefore invite new abstract submissions (maximum 500 words)\, formatted for anonymous review. Abstracts must be written in English and sent toconference2026@sophere.org.
\nWe will review submissions on a rolling basis and aim to communicate decisions within approximately one week of receipt. The submission period will remain open until our online capacity is full or till the end of September\, at which time we will need to finalize the conference program.
\nThe original Call for Papers can be found here:
\nKeynote speakers:
\nMichael Barber (Saint Louis University): &ldquo\;The Question of the Ideology of Religious Experience and the Other: Essence\, Social Science\, and Verstehen&rdquo\;
\nPeter Costello (Providence College): &ldquo\;Marked By the Other: A Reading of Husserl and Genesis&rdquo\; \;
\nJoseph Rivera (Dublin City University): &ldquo\;Where to Experience the Other: A Critical Reading of Michel Henry&rdquo\; \;
\nMichael Staudigl (University of Vienna): &ldquo\;Barbarians\, Cannibals\, Terrorists: A Tropological Phenomenology of Otherness&rdquo\; \;
\nWe welcome additional submissions on Otherness in religion\, including\, but not limited to\, questions such as:
\nWith regard to Otherness in social and societal contexts\, we welcome phenomenological reflections on both contemporary and historical issues. We are particularly interested in contributions that apply phenomenological methods to the understanding of social diversity\, conflict\, migration\, exclusion\, inclusion\, and related topics.
\nWe look forward to receiving your submissions.
\nThe Organizers: Olga Louchakova-Schwartz (UC Davis)\, Martin Nitsche (Czech Academy of Sciences)\, Mary Shahanan (Atlantis Technological University)\, Tareq Ayoub (Western University Canada).
ORGANIZER;CN=Olga Louchakova-Schwartz;CN=Martin Nitsche: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=Europe/London:20260930T234500 DTEND;TZID=Europe/London:20260930T234500 SUMMARY:Translation—Semiotics—Music UID:20260918T215242Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:Europe/London DESCRIPTION:Title:
\nTranslation&mdash\;Semiotics&mdash\;Music
\n\nGuest editors:
\nAnna Rędzioch-Korkuz (University of Warsaw)
\nMałgorzata Grajter (The Grazyna and Kiejstut Bacewicz Academy of Music in Lodz)
\n\nJournal:
\nStudia Semiotyczne (Semiotic Studies)
\n\nhttp://studiasemiotyczne.pts.edu.pl/
\n\nDeadline for submissions:
\nthe 30th of September 2026
\n\nDescription
\nStudia Semiotyczne (Semiotic Studies) invites submissions for a special issue of the journal. Papers should be written either in English or in Polish and prepared for blind review.
\n\nThe field of translation and music has been attracting increased attention recently: this is evident in numerous monographs\, research papers\, and conferences focused on the complex relationship between words and sounds (see also Bennett\, 2025: 1). As Susam-Sarajeva (2008: 189-190) has noted\, this relationship appears at best challenging\, since translation scholars are &ldquo\;more comfortable dealing with written texts\,&rdquo\; and consequently\, &ldquo\;end up sliding into a predominantly textual analysis.&rdquo\; Similarly\, Desblache (2019: 58) argues that the two fields\, which are genuinely interested in that relationship &ndash\; namely\, translation studies and musicology &ndash\; remain separate because both are practice-oriented disciplines that primarily focus on either verbal translation or music.
\n\nAgainst this backdrop\, we would like to bring the two fields together through semiotics-based research on musical texts\, believing that this perspective has the potential to create resonance for general translation studies. It has been argued that semiotics is good for translation studies (Stecconi 2007\; Marais 2019\; Kourdis 2023)\, which means &ndash\; at least potentially &ndash\; that there is a good deal of methodological and theoretical capital that can be utilized. Research on translation and music can definitely espouse a movement away from words\, verbal artefacts and textual research towards the understanding of the performative\, enacted\, embedded and embodied nature of meaning making within translation\, i.e. towards a deeper understanding of material processes of cultural practices\, which necessitate moving beyond the verbal fixation and concentrating on more semiotically-informed approaches.
\n\nIn the special issue\, we would like to see how the actual go-between of semiotics bridges the fields of translation studies and musicology. We encourage scholars from across the academy to explore and provide their unique insight within the suggested thematic focus of translation\, music and semiotics. We welcome both conceptual and empirical research. Possible topics include\, but are not limited to the following questions:
\n\n● Can (and if yes\, then how can) semiotics contribute to solving the conceptual confusion within translation studies as exemplified by translating musical texts?
\n\n● How can translation and music capitalize theoretically on various theories of semiotics and vice versa?
\n\n● Can we (and if yes\, then how can we) apply conceptual frameworks developed by various schools\, e.g. the Moscow-Tartu School of Semiotics\, Paris School\, Eco&rsquo\;s interpretative semiotics\, Groupe &mu\;\, Peircean semiotics\, etc. to the study of translating musical texts?
\n\n● What methodologies can we use to research the synergy of semiotic systems in musical texts?
\n\n● How can the concept of &ldquo\;textuality&rdquo\; be rethought when applied to musical compositions as texts to be translated?
\n\n● How can the study of translating musical texts through semiotics help to challenge the traditional hierarchy between linguistic and non-linguistic forms of meaning-making?
\n\n● How can semiotics challenge the literal and the human in translating musical texts?
\n\n● How can semiotic approaches account for the performative\, enacted\, embedded and embodied dimensions of musical translation?
\n\n● How can semiotics bridge the disciplinary gap between musicology and translation studies?
\n\nIn order to submit the paper\, one is kindly asked to submit the manuscript by sending it to:
\nannaredzioch@uw.edu.pl\, malgra@amuz.lodz.pl and studiasemiotyczne@pts.edu.pl
\n\nAll submitted papers will be double-blind peer-reviewed.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=Europe/Rome:20261001T080000 DTEND;TZID=Europe/Rome:20261001T080000 SUMMARY:Winter School in Phenomenology: "Phenomenology of the We. Intersubjectivity\, Collective Emotions\, and the Constitution of the Social World" UID:20260918T215243Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:Europe/Rome LOCATION:Via Porta di Massa 1\, Napoli\, Italy\, 80133 DESCRIPTION:The Winter School \;Phenomenology of the We \;invites graduate students\, doctoral researchers\, and early-career scholars to explore phenomenological approaches to \;intersubjectivity and emotions. The event aims to foster discussion on the structures of shared experience\, collective intentionality\, affective relations\, and the constitution of social life\, bringing classical phenomenological perspectives into dialogue with contemporary debates. The Winter School will feature keynote lectures by \;Dan Zahavi \;and \;Sophie Loidolt.
\nMorning Programme
\nThursday\, 19 November
\nDan Zahavi
The Unity and Plurality of Emotional Sharing
Anna Donise \;
Empathetic Relationships and the Original Self
Friday\, 20 November
\nSophie Loidolt
Philosophy as a Communal Form of Life: Assessing Husserl&rsquo\;s Political Visions in the Kaizo Articles
Anna Pia Ruoppo
Back to the Origins: Ethics and Politics in Martin Heidegger
The \;morning lectures are open to the public\, while the \;afternoon workshops are reserved for 20 selected participants. The workshops are designed to encourage intensive discussion and close interaction among participants and keynote speakers.
\nApplications and presentations
\nThose wishing to participate in the Winter School are invited to submit a \;short motivation letter\, accompanied by a \;brief biographical note. Applicants who would also like to present their work during the afternoon workshops should additionally submit an \;abstract of no more than 1\,000 words. Abstracts should address topics related to the general themes of the Winter School and should be written in English. Of the \;20 participants admitted to the Winter School\, 6 will be selected to give a 15-minute presentation\, followed by discussion. Applicants who are not selected to give a presentation may therefore still be admitted as participants and take part in all afternoon workshops.
\nWe particularly welcome abstracts addressing topics including\, but not limited to:
\nSubmission deadline: \;1 October 2026
Notification of acceptance: \;15 October 2026
Abstracts should be submitted to: \;lorenzo.cavallo2@unina.it \;and \;giulia.salzano@unina.it
\nFurther information regarding the venue and programme will be communicated to selected participants.
ORGANIZER;CN=Anna Donise;CN=Anna Pia Ruoppo: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=Europe/Madrid:20261001T090000 DTEND;TZID=Europe/Madrid:20261002T170000 SUMMARY:Continental Philosophy of Action UID:20260918T215244Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:Europe/Madrid LOCATION:Faculty of Philology\, University City\, Pl. Menéndez Pelayo\, s/n\, Moncloa - Aravaca\, Madrid\, Spain\, 28040 DESCRIPTION:The aim of the two-day international conference is to explore\, clarify and apply the resources of Continental thought about action and agency. Philosophy of action in the analytic tradition\, while not immune from internal disagreements\, can be thought of as a more-or-less coherent philosophical subfield. While there are exceptions\, Anglo-American philosophers of action tend to share metaphysical commitments (regarding event-causality\, for example\, or the existence of representational mental states)\, canonical references (Anscombe\, Davidson\, Bratman\, et al.)\, and sets of problems regarding action (eg\, &ldquo\;causal deviance&rdquo\;\, the so-called &ldquo\;disappearing agent&rdquo\; problem\, intentional omissions\, etc.). This situation can be \; \;prima facie \; \;contrasted to the scattered and varied approaches to action and agency one finds in the Continental philosophical tradition. Idealism\, Phenomenology\, hermeneutics\, poststructuralism\, new materialisms\, and critical theory\, to name just a few currents in contemporary Continental thought\, are distinguished from one another by seemingly distinct sets of philosophical concerns and vocabularies\, and by diverse metaphysical and methodological commitments. Given the treatment of action and agency in each of these currents is inseparable from specific sets of philosophical concerns and commitments\, it can seem that Continental philosophers do not share enough common ground to talk together about action and agency without talking past one another. In part\, then\, this conference wishes to clarify the extent to which one could meaningfully speak of &ldquo\;Continental philosophy of action.&rdquo\; But also\, working back down from these high-level\, general concerns\, the conference wishes to focus on specific\, field-defining problems of action and agency\, and the resources that might be drawn from Continental thought to address these problems in novel ways. Possible topics of interest might thus include:
\nFormat: Speakers will have 20 minutes to present their paper\, followed by 10 minutes for questions and discussion. \;Those interested in participating should send a 400-word abstract to cpa@ucm.es by 30 April\, 2026. The conference will be in English and attendance is free. More information can be found at: \; \;https://eventos.ucm.es/go/continentalphilosophyofaction \; \;
\nConference organizers: Emma Ingala\, Gavin Rae (Complutense University of Madrid) and Sean Bowden (Deakin University\, Australia). \;
ORGANIZER;CN=Sean Bowden;CN=Emma Ingala;CN=Gavin Rae: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=Europe/London:20261001T090000 DTEND;TZID=Europe/London:20261003T170000 SUMMARY:Religion\, Politics\, and Cognitive Warfare: Information\, Interpretation\, Conspiracy\, and the Struggle for Reality UID:20260918T215245Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:Europe/London DESCRIPTION:Religion\, Politics\, and Cognitive Warfare: Information\, Interpretation\, Conspiracy\, and the Struggle for Reality Call for Papers and PresentationsDetails
\nThe Call For Proposals
\nThe Journal for Cultural and Religious Theory (JCRT) invites proposals for an online conference entitled \;Religion\, Politics\, and Cognitive Warfare: Information\, Interpretation\, Conspiracy\, and the Struggle for Reality. \;The proceedings will be considered for publication in a special issue of the \;JCRT.
\nThis conference investigates how beliefs\, paranoia\, and conspiratorial modes of knowing shape a contemporary cognitive battlespace in which actors struggle to define truth\, authority\, and reality itself. Drawing on Michel Foucault&rsquo\;s \;Lectures on the Will to Know \;and Julia Kristeva&rsquo\;s \;This Incredible Need to Believe \;(2024)\, we focus on practices of selective fact use and &ldquo\;truth-selecting&rdquo\; that construct alternative epistemic orders while claiming privileged access to what is &ldquo\;really&rdquo\; going on.
\nRather than treating conspiracy thinking as merely political or psychological\, the conference foregrounds its religious dimensions: faith in hidden powers\, moral dualism\, apocalyptic expectation\, and hermeneutical struggle over revelatory access to the real. Conspiracy cultures routinely reproduce theological structures of knowing&mdash\;visions of salvation and corruption\, truth and deception\, initiation and blindness. At the same time\, new forms of &ldquo\;cognitive warfare&rdquo\; reframe these religious energies within state and platform attempts to govern perception\, attention\, and trust. Artificial intelligence\, algorithmic media\, and strategic information campaigns do not only deliver messages\; they create digital ecologies in which suspicion becomes faith-like and revelation is continual.
\nThe conference organizers are seeking proposals of high academic quality that take a reflective and analytical approach to both general and specific topics with international appeal or focus. We encourage contributions from scholars of religious studies\, philosophy\, communication\, sociology\, security studies\, psychology\, media\, and related fields. Submissions should engage religion as a dynamic force&mdash\;conceptually\, historically\, or materially&mdash\;within the cognitive battlespaces of our time. We encourage contributions from a spectrum of perspectives\, approaches\, and methodologies.
\nWe are not interested in papers that simply rehearse or promote particular conspiracies\, or that use the conference as a platform for calling out disliked groups. We are not interested in polemics\, jeremiad\, or de facto advocacy pieces. Instead\, we welcome theoretically informed and methodologically rigorous work that takes the religious and epistemic dimensions of cognitive conflict seriously as objects of critical inquiry.
\nTopics and Guiding Questions
\nProposals may address\, but are not limited to\, the following subthemes and questions:
\n1. Paranoid Styles and Truth-Selecting
\nReligious narratives have always negotiated the boundary between revelation and delusion\, authority and transgression. This subtheme explores how conspiratorial and paranoid styles echo older religious hermeneutics&mdash\;selective citation\, esoteric interpretation\, claims to hidden truth&mdash\;while retooling them in secular or digital forms. How do religious movements or quasi-religious publics narrate their privileged access to hidden realities? What theological and philosophical resources&mdash\;including the Foucauldian genealogy of the &ldquo\;will to truth&rdquo\;&mdash\;sustain these modes of &ldquo\;truth selection&rdquo\; and suspicion?
\n2. Zionism\, Antisemitism\, and Global Conspiracy Imaginaries
\nReligious symbols and myths remain central to global conspiracy thinking\, and Judaism occupies a particularly charged position in these narratives. This subtheme invites analyses of antisemitic conspiracies past and present\, from classical &ldquo\;hidden ruler&rdquo\; myths to their algorithmic reprints in digital culture. How do such imaginaries convert theological motifs into political paranoia? What criteria can scholars use to distinguish legitimate critique of religion or state policy from conspiratorial reinscriptions of sacred enmity and eschatological blame?
\n3. AI\, Platforms\, and Paranoid Infrastructures
\nTechnological systems now mediate belief and belonging in ways that rival traditional religious institutions. As artificial intelligence curates information and personalizes experience\, it also reconfigures how suspicion\, revelation\, and trust are produced and distributed. This subtheme asks whether algorithmic systems function as &ldquo\;paranoid infrastructures&rdquo\;&mdash\;digital environments that reinforce particular patterns of attention and faith. How do these systems become sites of religious projection\, and how do AI-generated and synthetic media intersect with conspiracy\, extremism\, and religious imaginary?
\n4. Cognitive Warfare and the Expanded Battlespace
\nThe concepts of &ldquo\;cognitive warfare&rdquo\; and &ldquo\;cognitive domain operations&rdquo\; increasingly shape strategic and policy discourse\, yet they resonate with deeply theological questions about will\, truth\, and freedom. When states and institutions seek to &ldquo\;weaponize&rdquo\; belief or perception\, they enter into the same struggle for reality long theorized within religious and philosophical traditions. How might religious studies and critical theory help decode the sacred undercurrents of this emerging battlefield&mdash\;its rituals\, its eschatologies\, its doctrines of purified mind and corrupted reason?
\n5. Ethics of Information Control and Scholarly Responsibility
\nReligious communities have always wrestled with the ethics of teaching\, interpretation\, and secrecy&mdash\;questions that return urgently in the academy&rsquo\;s role as arbiter of truth amid disinformation. This subtheme invites reflexive discussion of how scholars navigate the line between critique and amplification when studying conspiratorial or extremist movements. What responsibilities accompany the act of curating knowledge&mdash\;or withholding it&mdash\;in an age when information itself is the battlefield?
\n6. Esoteric and Speculative Knowledge
\nReligious and occult traditions offer rich precedents for contemporary speculative and conspiratorial epistemologies. Drawing on Michael Barkun and related theorists of stigmatized knowledge\, this subtheme investigates how claims to esoteric or speculative truth function as alternative forms of knowing and meaning-making\, challenging empiricist and positivist paradigms. What ethical and epistemic possibilities emerge when the speculative is taken seriously as an object of inquiry? Where are the boundaries between credible revelation\, creative speculation\, and dangerous delusion\, and how do such claims sustain communities seeking Reality amid uncertainty?
\nSubmission of Proposals
\nContributors should send an abstract of 300&ndash\;500 words outlining their proposal and its relevance to the conference theme. All proposals should be submitted as email attachments to the editor at \;editor.jcrt@gmail.com \;with the subject line header: &ldquo\;Religion\, Politics\, and Cognitive Warfare &ndash\; [Paper Title].&rdquo\;
\nAbstracts of papers\, drafts of papers\, or complete papers are welcome\, as well as proposals for oral presentations\, panel discussions\, or short workshops. Accepted presenters will be invited to submit finished articles for peer review and possible inclusion in a special issue of the \;JCRT.
\nPublication
\nAs the \;Journal for Cultural and Religious Theory \;works toward a special issue on Religion\, Politics\, and Cognitive Warfare\, our goal is to create an interdisciplinary forum for rigorous examination of these pressing issues. All conference presenters will be invited to submit finished articles for peer review. Selected articles will be published in a forthcoming special issue of the \;JCRT.
\nQueries
\nFor questions regarding the conference or submissions\, please contact the JCRT editorial office at \;editor.jcrt@gmail.com.
\nSponsored by the Journal for Cultural and Religious Theory (JCRT) in Collaboration with the University of Denver
\njcrt.org/religioustheory - editor.jcrt@gmail.com
ORGANIZER;CN=Adam DJ Brett;CN=Carl Raschke;CN=Kev Grane: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=America/Chicago:20261002T093000 DTEND;TZID=America/Chicago:20261003T170000 SUMMARY:Theories of First Principles in Early Modern Metaphysics UID:20260918T215246Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:America/Chicago LOCATION:Oriel Square\, Oxford\, United States\, OX1 4EW DESCRIPTION:ABOUT THE WORKSHOP
\nThe aim of the workshop is to discuss the conception\, demonstration\, formulation\, and logical implications of first principles in early modern metaphysics leading up to and including Kant.
\nScholars of the early modern period often struggle to describe philosophical developments in early modern metaphysics without resorting to anachronistic descriptions like &ldquo\;rationalism&rdquo\; or &ldquo\;speculativism&rdquo\;. Nevertheless\, since most early modern philosophers drew extensively on their immediate predecessors and contemporaries\, classifications that go beyond one author and enable a focus on philosophical developments in the period are clearly fruitful. We suggest that the theories of first principles provide a promising and non-anachronistic perspective on early modern metaphysics. This is because theories of first principles were a core aspect of early modern philosophical systems\, from Suarez to Kant. Core questions that resonated with early modern authors were thus:
\nAlthough early modern authors grappled with these shared questions\, their conceptions of what the first principles are\, if and how they are to be demonstrated\, and how the different first principles relate to each other are interestingly different. Our workshop seeks to discuss the different theories of first principles that were developed in early modern metaphysics.
\nOn a meta-level\, the workshop seeks to address the role of the theories of first principles in the history of metaphysics and to thereby gain a deeper understanding of the meaning of &ldquo\;metaphysics&rdquo\; in the early modern period. Did Aristotle and the Scholastics also understand metaphysics as a science of first principles? Do contemporary philosophers understand metaphysics as a science of first principles? Or is this conception of metaphysics unique to the early modern period?
\nThe event is free and everyone is welcome to attend. Please register at clara.carus@uni-heidelberg.de by 30th of September.
ORGANIZER;CN=Clara Carus;CN=Gonzalo Rodriguez-Pereyra: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=Europe/London:20261004T090000 DTEND;TZID=Europe/London:20261025T170000 SUMMARY:(Un)Timely Blanchot UID:20260918T215247Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:Europe/London DESCRIPTION:a 4-session seminar with Philippe Lynes\, Alex Obrigewitsch\, Kim Schoof &\; Carlos A. Segovia
SEMINAR DESCRIPTION
Blanchot&rsquo\;s work delves into how thinking and writing both reflect and un-reflect our relation to life and death\, challenging conventional notions of presence and temporality. By tracing his influence on Derrida and Nancy\, and exploring the simultaneous timeliness and untimeliness of his thought\, we can ask how reading Blanchot today continues to transform our understanding of language\, life\, and being.
Session I (&ldquo\;Blanchot Today?\,&rdquo\; with Alex Obrigewitsch) will explore Blanchot&rsquo\;s considerations of writing and literature in their exposure of alterity\, disturbance of temporality\, and their inscription of the anonymous and impersonal&mdash\;for it is the ineluctable binding of writing and mortality which Blanchot has exposed to us\, suspending &ldquo\;today&rdquo\; in the double exposure of a coming future which intersects with a &ldquo\;terrifyingly ancient&rdquo\; past. The title of this opening session\, expresses the double question of the (un)timeliness of Blanchot&rsquo\;s work. If we agree with Jacques Derrida&rsquo\;s claim that &ldquo\;never as much as today have I imagined him so far ahead of us as today. Awaiting us\, still to come\, to be read\, to be reread by those very same ones that do it ever since they knew how to read and thanks to him\,&rdquo\; then it is from Blanchot &ldquo\;himself&rdquo\; that we might learn the double sense of our titular question. What can Blanchot teach us that bears the mark of today? Blanchot has never been more timely to read and think with than today\, insofar as &ldquo\;today&rdquo\; is only ever the mobile limit inscribed between a future to come and a past never present. There is no &ldquo\;today\,&rdquo\; no &ldquo\;contemporaneity&rdquo\; for literature\, and its very writing alters our relation to life\, suspending it in a void from whence all emerges and in which all must efface itself.
Session II (&ldquo\;Blanchot &\; Derrida\,&rdquo\; with Philippe Lynes) will\, for its part\, trace the history of Blanchot&rsquo\;s influence on Derrida\, as well as instances of a reciprocal influence in Blanchot&rsquo\;s own work. When discussing the &lsquo\;violent&rsquo\; relationship of deconstruction to its three biggest influences&mdash\;Martin Heidegger\, Emmanuel Levinas and Maurice Blanchot&mdash\;Jacques Derrida explains that Blanchot resists this violence best. In the final interview before his death\, Derrida insisted that a notion of &lsquo\;survivance&rsquo\; or &lsquo\;living-on&rsquo\; lay at the heart of his entire philosophical trajectory\, evoking Blanchot&rsquo\;s notion of &ldquo\;a survival which is not one\, a death which does not put an end to anything.&rdquo\; Derrida&rsquo\;s most sustained engagement with Blanchot takes place in the mid 1970s with the publication of &ldquo\;Pas\,&rdquo\; as well as the second year of his just-published La Chose seminar (1975-1977). Blanchot&rsquo\;s thought also features importantly in &ldquo\;Discourses of the End&rdquo\;&mdash\;Derrida&rsquo\;s 1983 conversations on the apocalypse and the disaster with Philippe Lacoue-Labarthe and Jean-Luc Nancy\, as well as his final seminar\, The Beast and the Sovereign (2002-2003).
In turn\, Session III (&ldquo\;Blanchot &\; Nancy\,&rdquo\; with Kim Schoof) will explore how it is possible that such contrasting perspectives on literature and the experience it offers us of being&rsquo\;s origin emanate from one another. It will do so exploring how Blanchot and Nancy write (occasionally in direct response to one another) about literature\, community\, ontology and &ldquo\;the neuter.&rdquo\; For Blanchot\, literature opens us onto the &ldquo\;Outside&rdquo\; where being originates\, where &ldquo\;I am not [&hellip\;]\; no one is there\, but the impersonal is: the outside\, as that which prevents\, precedes\, and dissolves the possibility of any personal relation.&rdquo\; Yet\, it is Blanchot&rsquo\;s perspective on literature that has inspired Jean-Luc Nancy to view literature as an exemplary way of being in the world. In Nancy&rsquo\;s perspective\, literature is the &ldquo\;coming of the world&rdquo\; or\, in the words of Aukje van Rooden\, &ldquo\;the point at which connections are made\, in which (the world) is created as being\, time and again\, a set of relations in which and by which we live.&rdquo\;
Lastly\, Session IV (&ldquo\;Blanchot Unreceived\,&rdquo\; with Carlos A. Segovia) will focus on how Blanchot seems to approach the question of the relation between language and reality à\; rebours of much contemporary thought\, which\, in repudiating their once-assumed transparency\, tends instead to affirm their reciprocal opacity. For Blanchot\, however\, language is neither the thing named nor its mere absence\, but the tentative recovery of its presence through its very loss\; just as in Mallarmé\;&rsquo\;s &ldquo\;Sonnet in -yx\,&rdquo\; for instance\, anguish is neither the one felt in the chest by the poet&mdash\;which lacks a voice and hence proves at once present to him as something real but absent due to its silence&mdash\;nor the one named through the universal notion that would conventionally be assigned to it&mdash\;before whose trivial presence the anguish thus felt would recede into absence: it is rather that thing of hard (whether white or black) &ldquo\;nails&rdquo\; like &ldquo\;onyx&rdquo\; by virtue of which word and world become mutually supplementary and translucent to one another. This will be examined both at the crossroads of today&rsquo\;s thought\, thinkable\, and unthought and along with Blanchot&rsquo\;s re-inscription of being as otherness.
TIME
5 SUNDAYS\, weekly\, beginning October 4\, 2026.
10:00-12:00 Eastern US Time.
SESSIONS
1) Blanchot Today?
The Interminable Default\, Between a Coming Future and a &ldquo\;Terrifyingly Ancient&rdquo\; Past with Alex Obrigewitsch
2) Blanchot &\; Derrida
La Mort La Chose
with Philippe Lynes
3) Blanchot &\; Nancy
Literature: Being (In and) Outside (of the World)
with Kim Schoof
4) Blanchot Unreceived
Transparency\, Opaqueness\, Translucence
with Carlos A. Segovia
ABOUT INCITE SEMINARS
We are a mix of rogue scholars\, disgruntled academics\, disenchanted buddhists\, enchantment-hungry anarchists\, radical therapists\, and general weirdos looking to create autonomous and accessible forms of &ldquo\;higher education.&rdquo\;
We offer online seminars and reading groups to incite personal exploration and inspire community action. Incite Seminars offers an educational experience. We do so by gathering an engaged group of participants for a dynamic exchange of ideas\, led by skilled facilitators. All of our facilitators have a deep relationship to a subject or topic through intensive study or practice.
Incite Seminars is a 100% member-supported learning community. We depend on member contributions to continue holding space for radical study and practice groups\, putting on rigorous seminars and courses\, and providing our facilitators and organizers with fair compensation. If you are unable to pay the full amount for a session or membership at this time\, we invite you to join us at reduced or no cost with our Solidarity option.
The Not-Yet Conscious: A Phenomenology of Time Consciousness and Creativity
\nThomas Fuchs\, MD\, PhD
Karl Jaspers Professor of Philosophical Foundations of Psychiatry and Psychotherapy\, Heidelberg University
Head\, Section of Phenomenological Psychopathology and Psychotherapy\, Heidelberg University Hospital
Hosted by the Laboratory for Phenomenological Research as part of its lecture series.
\nTuesday\, October 6\, 2026
6:00 PM CEST | 4:00 PM UTC | 11:00 AM CDT
Via Zoom | Free and open to all | Advance registration required
Registration:https://go.uic.edu/Fuchs
For questions\, please contactThByrne@Illinois.edu.
ORGANIZER;CN=Thomas Byrne: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=Europe/Paris:20261006T180000 DTEND;TZID=Europe/Paris:20270427T170000 SUMMARY:"Ricœur\, Dead or Alive?" Fonds Ricœur Monthly Seminar (ENS\, Paris) UID:20260918T215249Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:Europe/Paris LOCATION:École Normale Supérieure\, 45 rue d'Ulm\, Paris\, France\, 75005 DESCRIPTION:Presentation of the Seminar
\nThe seminar "Actualité\;s de Ric&oelig\;ur" ("Ric&oelig\;ur Studies Today") aims to offer a space for discussion and development for early-career research on Ric&oelig\;ur. Hosted at the É\;cole Normale Supé\;rieure for the 2026&ndash\;2027 academic year\, it welcomes proposals from doctoral students\, postdoctoral researchers\, and early-career scholars who wish to explore\, extend\, or put to the test the resources of Paul Ric&oelig\;ur's philosophy.
\nThe first edition of this seminar is entitled "Ric&oelig\;ur\, Dead or Alive?" &mdash\; a deliberately ambiguous formulation\, one that invites us to question both the internal vitality of his &oelig\;uvre and its capacity to nourish the philosophical\, ethical\, and political debates of today.
\nIs Ric&oelig\;ur's hermeneutic phenomenology not defined\, in essence\, by its defense of &mdash\; and\, as it were\, its "vow" (v&oelig\;u) in favor of &mdash\; life\, the living\, and the lively? But is he still a living interlocutor\, or has his thought sedimented into heritage?
\nThe seminar will follow this format: two speakers per two-hour session\, with 30 minutes of presentation and 30 minutes of discussion for each speaker.
\nFor paper proposals\, we welcome submissions engaging with three thematic axes.
\nAxis I. Life as Resistance &ndash\; Language\, Time\, and Action
\nHow does life affirm\, narrate\, and configure itself in the face of what negates it? Ric&oelig\;ur's hermeneutic phenomenology is traversed by a fundamental tension between the power to act and the multiple forms of its hindrance. Confronted with evil\, forgetting\, or indeed death\, Ric&oelig\;ur explores the diverse forms of resistance at work within life &mdash\; metaphors\, narratives\, memories\, history. These resistances\, as actions\, possess an intrinsic logic and continue to create the meaning of life.
\nSuggested Lines of Approach
\n1. Language as resistance: How does the "living metaphor" (The Rule of Metaphor\, 1975) constitute a form of resistance to the "entropy of language\," which freezes meaning? In what sense is semantic innovation a vital act\, a "revival"?
\n2. Narrative as resistance: In Time and Narrative (1983&ndash\;1985)\, emplotment is presented as a provisional victory over temporal discordance. How are we to think this victory in the face of the radicality of Heideggerian "being-towards-death"?
\n3. Memory as resistance: Memory\, History\, Forgetting (2000) distinguishes between forgetting kept in reserve and forgetting through effacement. In what way does this distinction commit us to an ethics of memory as a form of fidelity to life?
\nAxis II. A Life of One's Own &ndash\; Selfhood\, Vulnerability\, Ethicity
\nHow might vulnerability\, far from being a limit of subjectivity\, be its very condition of ethical possibility? Ric&oelig\;ur's hermeneutics of the self is built upon the recognition of a constitutive fragility: narrative identity is always exposed to rupture\, to suffering\, to undergoing the action of the other &mdash\; the other inscribing at the very heart of the self. This axis proposes to deepen reflection on the relation between the self and the other\, and to explore the modes by which a "good life" may be accomplished\, starting from the concrete ordeals of vulnerability: trauma\, the quest for mutual recognition\, and the precariousness of existence.
\nSuggested Lines of Approach
\n4. The ordeal of narrative identity: Oneself as Another (1990) articulates idem-identity and ipse-identity around the self-constancy under trial. What becomes of this articulation when the trial is that of identity's collapse &mdash\; serious illness\, exile\, trauma? Ric&oelig\;ur's hermeneutics of narrative identity also resonates with debates on the performativity of identity and with gender studies (Butler).
\n5. The reciprocity of recognition: In The Course of Recognition (2004)\, Ric&oelig\;ur moves from self-recognition to mutual recognition. How might this course enter into dialogue with contemporary theories of vulnerability (Weil\, Levinas) or of care?
\n6. The ethical life: The "ethical aim" defined in the "ethical studies" (Oneself as Another\, Studies 5-7) seeks to realize a "good life." Does this notion remain operative in the face of situations of thwarted life\, precarity\, or desubjectivation?
\nAxis III. Ric&oelig\;ur&rsquo\;s Survival &ndash\; Present Legacies
\nRic&oelig\;ur maintained a singular relationship with his own era\, marked as much by fruitful resonances as by sharp conflicts. This axis seeks to interrogate the philosophical actuality of these past debates: what extensions\, what corrections\, and what ruptures does Ric&oelig\;urian thought call for today? Proposals will place Ric&oelig\;ur's texts in critical dialogue with contemporary problematics\, without confining themselves to historical reconstruction.
\nSuggested Lines of Approach
\n7. Radical alterity in phenomenology: Ric&oelig\;ur engaged in a twofold critical dialogue with Derridean deconstruction and Levinasian ethics &mdash\; two distinct contestations of the autonomy of the self\, the one through the play of language\, the other through the ethical injunction of the face. How do these confrontations\, taken together\, illuminate the limits and the resources of the hermeneutics of the self in the face of the contemporary challenges of hospitality\, communication\, and responsibility?
\n8. Philosophical anthropology: Is the human being\, understood as the "capable human being" (From Text to Action\, 1986)\, in a position to accommodate new forms of agency &mdash\; collective\, distributed\, digital &mdash\; or do its anthropological presuppositions constrain it? In this regard\, Ric&oelig\;urian philosophy could enter into fruitful dialogue with the theories of Stiegler (tertiary retention) and Arendt (collective action).
\n9. Justice today: How might Ric&oelig\;ur's reflections on justice\, collective memory\, and forgiveness (Memory\, History\, Forgetting\, Epilogue) be articulated with the contemporary stakes of memory conflicts\, politics of reconciliation\, or postcolonial reparations? Ric&oelig\;ur's philosophy is bound up with figures such as Halbwachs\, Derrida\, and Honneth. His reflection on memory and forgiveness continues to shed lasting light on the practices of transitional justice.
\nSubmission Guidelines
\nTo submit a proposal or for any inquiries\, please write to us at the following address: seminaire.actualites.ricoeur@gmail.com. Proposals are welcome from doctoral students\, postdoctoral researchers\, and early-career scholars of any discipline (philosophy\, literary studies\, theology\, social sciences\, law)\, provided that they are grounded in Ric&oelig\;ur's texts and in contemporary debates for which Ric&oelig\;urian theory could be fruitfully mobilized. Comparative and transdisciplinary proposals are welcome. We will accept proposals in French and in English.
\nPractical Information
\nSubmissions: seminaire.actualites.ricoeur@gmail.com
\nSubmission deadline: 20 September 2026
\nVenue: É\;cole Normale Supé\;rieure\, 45 rue d'Ulm\, Paris (75005)
\nFrequency: monthly (2026&ndash\;2027 academic year)\, normally on the last Tuesday of each month\, beginning however on Tuesday 6 October.
\nSchedule: 6 October\; 27 October\; 24 November\; 15 December (due to the holiday break)\; 26 January\; 23 February\; 30 March\; 27 April.
\nPaper proposals must follow these guidelines:
\nAn anonymized abstract of 400 to 600 words in Word format\, specifying the title of the paper\, the chosen axis\, and the thesis defended\, accompanied by an indicative bibliography.
\nA brief bio-bibliographical note (name\, affiliation\, current position\, thesis supervisor where applicable) should be included in the body of the email. To facilitate the archiving and processing of your submission\, we kindly ask you to format the subject line of your email as follows: [Seminar Application] Surname &ndash\; Title of the Paper. Formatting guidelines for the (anonymous) abstract: Times New Roman or Arial\, 12-point font\, 1.5 line spacing.
\nWe wish for the papers to be delivered in person\, in order to facilitate the discussions that lie at the heart of the seminar spirit of this initiative. A link will nevertheless be available for those who wish to follow the event remotely\, where applicable.
\nThe seminar has no dedicated budget for the reimbursement of travel and accommodation expenses\, and in-person participation is at the speakers' own expense. We therefore encourage them to explore\, as a first step\, the funding available from their research unit\, doctoral school\, or home institution.
\nSelected speakers will be invited to submit a preparatory text (25\,000 characters maximum)\, to be circulated to participants one week before the session\, and sent to the contact address (seminaire.actualites.ricoeur@gmail.com).
ORGANIZER;CN=Barberousse Tristan;CN=Hu Kexin;CN=Lodi Martina;CN=Chen Qiyu: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=Europe/Vienna:20261008T090000 DTEND;TZID=Europe/Vienna:20261009T170000 SUMMARY:Myth and the More-than-Human Community in the Twenty-First Century UID:20260918T215250Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:Europe/Vienna LOCATION:Vienna\, Austria DESCRIPTION:Workshop Topic
\nCan community&mdash\;and\, more specifically\, the more-than-human community&mdash\;be conceived as anything other than a myth? The term myth itself embodies a fundamental ambivalence: it can signify a lie\, fabrication\, or ideological fiction\, yet it simultaneously refers to a primordial\, sacred\, and potentially non-hierarchical form of speech through which worlds are disclosed and relations instituted. Rather than seeking to resolve this tension\, the workshop places it at the centre of its inquiry\, examining the processes through which community is enacted\, reflected upon\, and mediated. It asks how more-than-human forms of coexistence might be conceptualised through engagement with relational and Indigenous ontologies\, without romanticising or appropriating them. Ultimately\, the workshop questions whether myth can serve not merely as an object of critique but also as a resource for rethinking community beyond identity\, hierarchy\, sovereignty\, and mastery.
\nAgainst this backdrop\, the question of belonging emerges as the political and religious articulation of community: who belongs and on what terms. Contemporary debates oscillate between nationalist and exclusionary imaginaries grounded in identity\, sovereignty\, and closure\, and emerging concepts of more-than-human communities shaped by interdependence\, exposure\, and entanglement in the face of ecological crisis. This workshop starts from the premise that what these formations share is not a stable foundation\, but a constitutive mythic dimension that determines who can speak\, act\, and share responsibility. It asks how the institutionalisation of community through myth can enact an immunitarian logic\, simultaneously protecting certain members while delimiting others\, rendering belonging both a safeguard and a justification for exclusion or even sacrifice.
\nAgainst this background\, the workshop also asks how more-than-human community can be thought politically beyond the logic of sovereignty and moral universalism. How might concepts of vulnerability\, exposure\, becoming-animal\, and ecological entanglement challenge dominant political imaginaries of protection\, mastery\, and immunisation? In this sense\, the workshop seeks to open a space for rethinking community not as a moral or juridical project of inclusion\, but as a fragile\, conflictual\, and transformative field of shared life across species.
\nContent of Submission
\nBracketing the binary between the real and the fictive\, and drawing on thinkers such as Derrida\, Nancy\, Latour\, Haraway &mdash\; as well as Nietzschean and post-Nietzschean critiques of humanism\, morality\, and political sovereignty &mdash\; the workshop explores community as poised between impossibility and inevitability\, between rupture and relational becoming. Focusing on myth as both a totalising and interruptive form\, it investigates how communities take shape through narratives\, practices\, and institutions&mdash\;such as taboo\, sacrifice\, ritual\, law\, technology\, and regimes of purity and pollution&mdash\;and how these determinations are legitimised\, naturalised\, and contested. Centering on the consequences for interspecies relations and ecological entanglements\, the workshop examines how the stabilisation of community simultaneously establishes boundaries and exclusions.
\nRecognising the wide spectrum of questions encompassed by the workshop&rsquo\;s theme\, we invite contributions that engage with\, but are not limited to\, the following questions:
\n \; \; &bull\; Can myth operate as an interruptive rather than totalising form\, enabling non-identitarian\, non-sovereign modes of coexistence?
\; \; &bull\; How can community be approached as a process of exposure and relation rather than a stable foundation\, particularly in more-than-human contexts?
\; \; &bull\; How can Nietzschean critiques of humanism\, morality\, and political sovereignty help to rethink community beyond liberal inclusion and moral universalism?
\; \; &bull\; How might diverse modes of relationality&mdash\;such as kinship\, companion species\, sympoiesis\, and Terrestrials&mdash\;shape\, extend\, or even rethink the notion of community?
\; \; &bull\; How do narratives and practices relate to one another\, and in what ways do myths both reflect and enable practices of eating\, killing\, sacrifice\, care\, mediation\, and automation while drawing lines of inclusion and exclusion?
\; \; &bull\; In what ways can dialogue between postmodern thought and Indigenous knowledge generate productive insights for understanding community\, relationality\, and practice?
Forms of Submission
\nPresentations may take the form of individual papers. To be considered\, proposals must include the presenter&rsquo\;s name\, paper title\, and full contact details (email address and institutional affiliation)\, along with an abstract (500 words) and a brief biographical note. The workshop will take place in Vienna on 8&ndash\;9 October 2026. Presentations will be 20 minutes in length and will be followed by 30 minutes of discussion. Submissions should be sent electronically as a single PDF file. Scholars at all stages of their academic careers are warmly encouraged to apply.
\nContact
\nPlease submit proposals to: myth.community@lists.univie.ac.at until the 17.7.2026 \;
The organizers are exploring publication options\; however\, participation in the workshop does not imply a promise of publication.
This year's meeting of the North American Society for Philosophical Hermeneutics will meet at University of California Davis. The meeting will feature a keynote address by Dr. Francis Mootz (University of the Pacific) entitled "Law after Postmodernity: Ontology\, Practice\, and Critique." The program will feature a variety of talks on topics in philosophical hermeneutics -- highlighting scholarship on the thought of Hans-Georg Gadamer and the application of hermeneutic theory to a variety of philosophical and social problems. \;
ORGANIZER;CN=Carolyn Culbertson: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=Europe/Brussels:20261013T130000 DTEND;TZID=Europe/Brussels:20261015T170000 SUMMARY:COMET 2026 - Metaphysics in Contemporary Continental Philosophy UID:20260918T215252Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:Europe/Brussels LOCATION:Nijmegen\, Netherlands DESCRIPTION:COMET 2026 &ndash\; Metaphysics in Contemporary Continental Philosophy
\n13-15 October | Radboud University\, Nijmegen\, the Netherlands
\nCOMET is the annual expert meeting for metaphysics in contemporary continental philosophy\, hosted at Radboud University by its Center for Contemporary European Philosophy (CCEP).
\nIt brings together researchers across career stages who are doing metaphysical work in or in dialogue with continental philosophy\, and offers a setting to discuss research projects in depth.
\nWe are looking for contributions on what there is and how it is structured\, from any school or methodology within the field.
\nPROGRAM
\nThe meeting opens on Tuesday afternoon with a thematic session on ontologies of process and action\, featuring invited talks by Prof. Rein Raud (Tallinn University) and Dr. Mercedes Valmisa Oviedo (University of Gettysburg).
\nWednesday and Thursday are devoted to open sessions selected through this call. Each day has five speakers\, each with a sixty-minute plenary slot split roughly equally between presentation and discussion. The program also provides ample time between sessions for informal exchanges.
\nThe working language is English. Presentations in Dutch\, French\, and German are also welcome\, provided the speaker makes an English translation of their talk available for participants to follow along. The organizers can assist with translations from and into these languages during discussions
\nSUBMISSION GUIDELINES
\nPlease send an abstract of max. 250 words\, prepared for blind review\, plus a separate document with a biographical note of max. 150 words to comet@ru.nl. The deadline is July 2.
\nSelection is a two-stage process. Abstracts first undergo blind review. From the resulting shortlist\, the organizers compose the final program with an eye to a balanced representation of ideas\, career stages\, and backgrounds.
\nATTENDING WITHOUT PRESENTING
\nIn addition to ten speaker slots\, there are fifteen places for researchers who wish to attend and participate in discussions without presenting. To apply\, send an email with a short motivation and biographical note to comet@ru.nl.
\nPRACTICAL INFORMATION
\nThere is no registration fee. All sessions take place on campus. Speakers and participants are responsible for their own travel and accommodation.
\nFurther details about COMET 2026 are available at https://www.ru.nl/en/about-us/events/comet-2026. Last year&rsquo\;s program and abstracts can be found there as well.
\nORGANIZERS
\nCOMET 2026 is organized by dr. Arjen Kleinherenbrink and dr. Tim Miechels at the Center for Contemporary European Philosophy (CCEP) of the Faculty of Philosophy\, Theology\, and Religious Studies at Radboud University.
\nPARTNERS
\nCOMET is closely connected to the School of Materialist Research and Malta University's Engaging the Contemporary conference. There is significant overlap in our intellectual aims\, and we invite anyone already involved in one to find their way to the others.
\n
L&rsquo\;&oelig\;uvre de Walter Benjamin s&rsquo\;est prê\;té\;e à\; diverses interpré\;tations\, souvent tendues\, souvent contradictoires entre elles. La litté\;rature critique qui lui a é\;té\; consacré\;e s&rsquo\;est à\; juste titre concentré\;e sur les grands thè\;mes ou tendances qui la traversent \;: le messianisme juif\, le maté\;rialisme historique\, le thé\;ologico-politique\, la philosophie du langage\, la philosophie de l&rsquo\;histoire\, la critique litté\;raire\, l&rsquo\;esthé\;tique dans son rapport à\; la technique\, l&rsquo\;image\, la modernité\;\, le mythe\, l&rsquo\;expé\;rience\, le corps\, etc. Par là\;\, s&rsquo\;é\;clairaient aussi bien les diffé\;rents aspects et le dé\;tail de la pensé\;e benjaminienne que sa grande diversité\; et son hé\;té\;rogé\;né\;ité\;.
\nOn doit cependant &ndash\; à\; contre-courant de cette dissé\;mination &ndash\; noter l&rsquo\;unité\; et la cohé\;rence de cette pensé\;e qui à\; l&rsquo\;occasion de chaque nouvel objet se reprend et se prolonge\, se ré\;é\;crit et se mé\;tamorphose. Aussi divers soient-ils\, les é\;crits de Benjamin participent d&rsquo\;un projet intellectuel critique cohé\;rent\, qui mé\;rite d&rsquo\;ê\;tre mis en relief dans son ampleur et sa gé\;né\;ralité\;. L&rsquo\;ambition de ce numé\;ro d&rsquo\;Appareil est de ré\;pondre à\; cette exigence d&rsquo\;une lecture globale du projet benjaminien\, sans cependant faire violence à\; l&rsquo\;attention qu&rsquo\;elle portait elle-mê\;me pour le petit et singulier\, ce qui ré\;siste à\; subsomption sous le gé\;né\;ral. Il s&rsquo\;agit de travailler à\; mettre en rapport ses thè\;mes\, ses concepts et ses images\, afin de pré\;senter et rendre accessible la problé\;matique philosophique qu&rsquo\;ils constituent. Notre visé\;e est d&rsquo\;insister sur les lieux où\; cette &oelig\;uvre se lie à\; elle-mê\;me dans son dessein gé\;né\;ral\, de tracer les lignes d&rsquo\;une intelligence unifié\;e du projet critique qu&rsquo\;elle met en &oelig\;uvre.
\nCette tâ\;che ne peut ê\;tre accomplie par l&rsquo\;identification d&rsquo\;un terme-clé\; ou d&rsquo\;un motif de l&rsquo\;&oelig\;uvre de Benjamin\, susceptible d&rsquo\;en unifier thé\;matiquement et expressé\;ment l&rsquo\;ensemble. Il s&rsquo\;agit plutô\;t de trouver une question transversale capable de fé\;dé\;rer &ndash\; en mê\;me temps qu&rsquo\;elle les é\;claire dans leur dé\;termination propre &ndash\; les divers aspects de la production benjaminienne. De ce point de vue\, un candidat possible et prometteur est l&rsquo\;enjeu de la mé\;diation\, comprise en un sens large\, qui implique à\; la fois les aspects maté\;riels et intellectuels de l&rsquo\;expé\;rience dans leur mise en rapport historique. Lire Benjamin comme un penseur radical de la mé\;diation permet de tracer un parcours pour explorer son &oelig\;uvre de maniè\;re cohé\;rente\, sans pour autant opé\;rer une reductio ad unum d&rsquo\;une pensé\;e aussi fragmenté\;e\, riche et ré\;sistante à\; toute tentative de systé\;matisation. Le terme de «\; \;mé\;diation \;»\; ne dé\;signe pas un concept\, mais une constellation de problè\;mes thé\;oriques et d&rsquo\;inté\;rê\;ts. La polysé\;mie du terme «\; \;mé\;diation \;»\;\, ainsi que la complexité\; de son histoire culturelle\, nous libè\;rent d&rsquo\;un certain usage de la notion de mé\;dium\, qui trop souvent a enfermé\; la contribution benjaminienne dans la vision ré\;ductrice d&rsquo\;une certaine thé\;orie des mé\;dias\, confiné\;e à\; l&rsquo\;enjeu des mass media et de la communication. De plus\, le spectre plus large de la mé\;diation permet de rattacher les textes classiques de Benjamin sur la mé\;diation technique (reproduction mé\;canisé\;e de la photographie et du ciné\;ma\, à\; laquelle sa contribution à\; maintes fois é\;té\; ré\;duite) à\; l&rsquo\;ensemble de son &oelig\;uvre. Enfin\, comme concept opé\;ratoire (pour reprendre une expression d&rsquo\;Eugen Fink)\, la mé\;diation rend possible la liaison cohé\;rente des usages persistants et cependant divers du concept de mé\;dium tout au long de son &oelig\;uvre. S&rsquo\;en tenir aux diffé\;rentes occurrences textuelles isolé\;es du concept de mé\;dium ne suffit pas à\; lui seul pour reconstruire la problé\;matique critique é\;laboré\;e par Benjamin\, dans toute son ampleur et son unité\;. Celles-ci doivent ê\;tre rapporté\;es à\; la problé\;matique qui les informe et qu&rsquo\;elles participent à\; construire en retour.
\nDans ce numé\;ro\, thé\;matiser le problè\;me de la mé\;diation signifiera é\;galement ré\;flé\;chir aux diffé\;rents dispositifs\, ainsi que leurs agencements spé\;cifiques\, qui mé\;diatisent notre expé\;rience du monde\, les «\; \;appareils \;»\; dont parle notamment Jean-Louis Dé\;otte\, expressé\;ment inspiré\; par Benjamin. En mê\;me temps\, ce focus sur l&rsquo\;horizon problé\;matique de la mé\;diation permettra de penser la mé\;diation au-delà\; de sa dimension strictement lié\;e à\; l&rsquo\;histoire des objets techniques\, en mettant en lumiè\;re son importance pour ré\;flé\;chir\, de maniè\;re plus gé\;né\;rale\, au sens de l&rsquo\;agir humain et de son objectivation dans l&rsquo\;histoire\, et en rejetant toute interpré\;tation purement instrumentale de la question de la technologie. Dans ce contexte\, la question de la mé\;diation exprime le caractè\;re à\; chaque fois situé\; et dé\;terminé\; de maniè\;re singuliè\;re du rapport des socié\;té\;s humaines au monde\, sous lequel il est possible de rassembler un grand nombre de thè\;mes centraux de la pensé\;e de Benjamin\, de l&rsquo\;histoire à\; la thé\;ologie\, de la traduction à\; la critique\, de la corporé\;ité\; à\; la perception\, en passant par l&rsquo\;esthé\;tique et les nouvelles formes de l&rsquo\;art.
\nStructure
\nL&rsquo\;objectif de ce numé\;ro d&rsquo\;Appareil est de mettre en dialogue les diffé\;rentes sphè\;res du dé\;bat autour de la pensé\;e de Benjamin\, en accueillant des contributions consacré\;es à\; l&rsquo\;analyse de son &oelig\;uvre à\; partir de la question de la mé\;diation. Il ne s&rsquo\;agit pas tant de proposer une analyse de l&rsquo\;usage que Benjamin fait de termes tels que «\; \;Vermittlung \;»\; ou «\; \;Medium \;»\; &ndash\; sans bien entendu exclure la ré\;fé\;rence à\; ceux-ci et les passages où\; ils sont utilisé\;s &ndash\;\, que de penser la mé\;diation comme une clé\; hermé\;neutique permettant de ré\;flé\;chir à\; son &oelig\;uvre dans son ensemble\, é\;ventuellement à\; partir d&rsquo\;un texte ou d&rsquo\;un problè\;me spé\;cifique\, mais avec l&rsquo\;ambition de dé\;passer l&rsquo\;analyse d&rsquo\;un phé\;nomè\;ne mé\;dial particulier\, qu&rsquo\;il s&rsquo\;agisse d&rsquo\;une forme artistique\, d&rsquo\;un dispositif technique ou du langage.
\nDans cette perspective\, seront tout particuliè\;rement appré\;cié\;es les contributions qui\, tout en se concentrant sur un point pré\;cis\, conserveront l&rsquo\;ambition de proposer une lecture d&rsquo\;ensemble de la pensé\;e de Benjamin à\; partir du thè\;me de la mé\;diation.
\nLes propositions d&rsquo\;articles (400 \;mots maximum) devront ê\;tre acheminé\;es avant le 15 \;octobre 2026 aux adresses alessandro.decesaris@unifr.chet olivier.dorais@umontreal.ca\, accompagné\;s des informations suivantes \;: nom de l&rsquo\;auteur ou de l&rsquo\;autrice\, affiliation institutionnelle\, adresse é\;lectronique de contact.
\nLes articles dé\;finitifs seront à\; soumettre 31 \;janvier 2026. Ils devront compter entre 20 \;000 et 40 \;000 \;signes et respecter les normes é\;ditorialesde la revue.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=Europe/London:20261020T230000 DTEND;TZID=Europe/London:20261020T230000 SUMMARY:Diakrisis: Yearbook of Theology and Philosophy UID:20260918T215254Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:Europe/London DESCRIPTION:The journal \;Diakrisis: Yearbook of Theology and Philosophy \;invites submissions for its 2026 issue\, dedicated to the theme \;Love\, Conversion\, and Transformation of the Self\, approached from theological\, philosophical\, and phenomenological perspectives.
\nLove and conversion belong among the most decisive experiences shaping human existence. Whether understood as affective relation\, ethical orientation\, spiritual event\, or existential rupture\, love raises fundamental questions about alterity\, freedom\, and selfhood. Conversion\, in turn\, names a moment&mdash\;or a process&mdash\;of reorientation\, often described as \;metanoia\, decision\, or response to an event that precedes and exceeds the subject. Together\, love and conversion articulate a dynamic understanding of the self as capable of transformation\, openness\, and renewal.
\nThis thematic issue seeks to explore the complex relations between love\, conversion\, and the transformation of the self\, without presupposing a fixed hierarchy among them. Is conversion the fruit of an encounter with love\, or does love emerge from a prior act of conversion? How are affectivity\, decision\, and transformation intertwined in religious\, philosophical\, and phenomenological accounts of subjectivity? To what extent can love and conversion be understood as events that reconfigure the self beyond moralism or voluntarism?
\nWe welcome contributions engaging\, among others\, with:
\nSubmissions should offer original research and engage critically with relevant primary sources and contemporary scholarship. Interdisciplinary approaches at the intersection of theology\, philosophy\, and phenomenology are particularly encouraged.
\nSubmission Guidelines
\nImportant Dates and Publication Model
\nDiakrisis \;follows an online-first publication model. Articles are published individually online \;as soon as they are accepted \;after peer review and editorial approval. Each article receives a \;DOI upon publication\, making it immediately citable. Final pagination is assigned only when the annual issue is closed (November 30\, 2026).
\nArticles accepted and published online during the year will be collected and arranged into the \;final annual issue\, which will be released in December 2026 with complete pagination and finalized metadata.
\nDeadline: October 20. Manuscripts received by this date will be considered for inclusion in the current year&rsquo\;s volume.
\nPublication month: \;December.
\nSubmission Process
\nWe look forward to your contributions and to fostering rich discussions that bridge theology and philosophy in the exploration of love\, conversion\, and transformation of the self.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=Europe/Athens:20261022T090000 DTEND;TZID=Europe/Athens:20261023T170000 SUMMARY:Re-examining AI / Rethinking Modernity. Critical philosophical\, anthropological and interdisciplinary perspectives on technology UID:20260918T215255Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:Europe/Athens LOCATION:Kérkyra\, Greece DESCRIPTION:INTERNATIONAL CONFERENCE
\nRe-examining AI / Rethinking Modernity
\nCritical philosophical\, anthropological and interdisciplinary perspectives on technology
\nCorfu\, 22-23 October 2026
\n\;
\nConference scope
\nIn recent years\, Artificial Intelligence (AI) has rapidly transformed multiple sectors\, from healthcare and finance to education and entertainment. However\, amidst the excitement surrounding these technological developments\, it is essential to critically revisit the philosophical foundations of this plural technology and\, on this basis\, examine the societal\, ethical\, political\, economic\, and ecological challenges it presents. This conference focuses primarily on this foundational dimension and\, through such critique\, seeks to offer a deeper perspective on the notions\, assumptions\, and frameworks of modernity at large. Which modern understandings of nature\, the human\, intelligence\, imagination\, the body\, the mind\, or reason were taken for granted in the development of what is now called &ldquo\;Artificial Intelligence&rdquo\;? Have these onto-epistemological foundations proved adequate\, or have they produced problems that become visible today through the socio-political\, economic\, and ecological crises associated with AI? Also\, an anthropological lens is crucial here\, as AI exposes how culturally situated\, rather than universal\, the modern Western assumptions about the human\, reason\, and technological agency have always been. \;By bringing these foundations into dialogue with alternative anthropologies\, including non-Western and Indigenous ontologies and epistemologies\, the conference also seeks to rethink entrenched West/East divides that structure contemporary imaginaries of both "intelligence" and technological "progress".
\nWhile we wish to approach AI with a critical lens\, this conference is not grounded in technophobia or anti-AI sentiment. We recognize the transformative reality and potential of AI but we don&rsquo\;t align with neo-Luddite efforts to &ldquo\;destroy&rdquo\; or reject this technology altogether. Instead\, our aim is to foster a constructive dialogue that acknowledges AI&rsquo\;s profound influence on our lives while addressing its underlying ontological and epistemological challenges. By bringing together scholars\, researchers\, and practitioners from diverse fields\, this conference seeks to refine our understanding of AI while also identifying flaws within our current phase of modernity that become visible through the global impact of this technology.
\nCall for papers
\nIn this context\, we invite scholars\, researchers\, and thinkers to contribute to a critical examination of Artificial Intelligence in all its forms at our upcoming Critical philosophical\, anthropological and interdisciplinary perspectives on technology international conference.
\nWe are particularly interested in papers that interrogate (but are not limited to) the following areas:
\n·\; \; \; \; \; \; \; Philosophical and Ontological Foundations of AI.
\n·\; \; \; \; \; \; \; Alternative ontologies and/or epistemologies that can either stand as foundations for (a different) AI or critique current AI.
\n·\; \; \; \; \; \; \; AI and Modernity (drawing lines between modern thinkers and contemporary AI).
\n·\; \; \; \; \; \; \; Socio-Political\, Economic\, and Ecological Implications based on elements of AI that stem from ideas rooted in modernity).
\n·\; \; \; \; \; \; \; Epistemology and Knowledge Production in the Age of AI.
\n·\; \; \; \; \; \; \; Constructive Critique Beyond Technophobia (grounded in renewed modern theories -Critical Theory\, Phenomenology\, Anthropology of Technology\, Bergsonian Vitalism\, etc.- or in thinkers who were previously overlooked or not typically associated with AI).
\nThis conference focuses on theoretical approaches to Artificial Intelligence and in this context\, we welcome contributions from a range of fields\, including philosophy\, anthropology\, sociology\, media studies\, and cultural theory\, but despite its theoretical orientation\, the conference also welcomes technical approaches\, as well as contributions from computer engineers\, code developers\, and other branches of informatics\, provided these approaches are situated within the broader philosophical roots of AI. Our aim is to cultivate a space for critical engagement with AI\, which\, while informed by its technical foundations\, transcends the hype and focuses on the onto-political impacts of this field of study and technology.
\n\nKeynote Speakers
\nAgostino Cera\, Associate Professor\, Humanities Department\, University of Ferrara
\nMore Keynote Speakers tba)
\n\nConference Language
\nEnglish
\n\nAbstract submission
\nYou are kindly requested to send both your abstract (max. 300 words) and a short CV (max. 150 words) in one .doc file at: \;aicene.research@gmail.com
\n\;
\nImportant Dates
\nAbstract submission deadline: June 15\, 2026
\nAbstract acceptance notification: July 31\, 2026
\nConference Program: September 2026
\n\nScientific Committee
\nFotini Vaki\, Associate Professor\, Department of History and Digital Humanities\, Ionian University.
\nKonstantinos Aggelakos\, Professor\, Department of History and Digital Humanities\, Ionian University.
\nAnna Apostolidou\, Assistant Professor\, Department of History and Digital Humanities\, Ionian University.
\nGiannis Perperidis\, Adjunct Lecturer\, Department of History and Digital Humanities\, Ionian University.
\nOrganizers
\nPolitical Philosophy and Digital Technologies Laboratory\, Department of History and Digital Humanities\, Ionian University\, Greece.
\nResearch Project &ldquo\;A(I)nthropology during the Anthropocene: Hybrid research and creative pedagogy at the limits of the human&rdquo\;\, funded by the Hellenic Foundation for Research and Innovation (2025-2028).
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=Europe/Warsaw:20261022T090000 DTEND;TZID=Europe/Warsaw:20261023T170000 SUMMARY:Identity and Community in Times of Uncertainty UID:20260918T215256Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:Europe/Warsaw LOCATION:Czarnowiejska 36\, Kraków \, Poland\, 30-054 DESCRIPTION:This sixth edition of the Existential Philosophy for Times of Change and Crisis series seeks contributions exploring issues surrounding identity and community in times of uncertainty.
\nWriting in the aftermath of the Second World War\, Simone de Beauvoir&rsquo\;s existential ethics centred around the ambiguity of the human condition. Her work critiques traditional ethical frameworks subsuming plurality and ambiguity under the generalisations of normative concepts and practices. Ethics\, she argues\, should enable individuals to assume this ambiguity and plurality\, mindful of the diversity of our human condition. \;Ethics of Ambiguity\, \;notably\, strives to demonstrate how existentialism can be and indeed is inherently moral or social. Beauvoir appeals to us to recognise our freedom and responsibility\, yet at the same time highlights the limits of this freedom in situations of oppression\, and that this freedom is the most precarious in times of &lsquo\;uncertainty&rsquo\;&mdash\;where &lsquo\;crushed by present events\, [one] loses one&rsquo\;s way before the darkness of a future haunted by frightening spectres: war\, illness\, revolution\, fascism.&rsquo\;
\nBeauvoir&rsquo\;s existential ethics sought to respond to the challenges addressed to existentialism\, accused of miserabilism and solipsism. This conference seeks develop on Beauvoir&rsquo\;s works and legacy and those of her contemporaries\, and to explore the resources available within existential philosophy for rethinking the role of identity and community in times of uncertainty and crisis. Does the focus that existential philosophy places on the singular individual impede the construction of community? Does existentialism provide tools for articulating situations of oppression\, and navigating hostile environments? Does it provide guidance for concrete forms of action and activism\, and paths for navigating the uncertainty in the contemporary world?
\nContributions should engage with current issues from the perspectives of thinkers in existential philosophy and phenomenology\, such as Albert Camus\, Theodor Adorno\, Simone Weil\, Emil Cioran\, Simone de Beauvoir\, Jean-Paul Sartre\, Karl Jaspers\, Hannah Arendt\, Martin Heidegger\, and their nineteenth-century predecessors (Kierkegaard\, Nietzsche\, Stirner&hellip\;). \;
\n\;
\nTo propose a talk:
\nScholars interested in presenting should send a 300-word abstract and brief bio-bibliographical information by \;31 August 2026 \;to \;conference.eptcc@gmail.com \;. Notification of acceptance by 15 September 2026. For scholars requiring earlier notification in order to organize travel\, \;early submission \;and acceptance is possible. In that event submissions should be sent by \;1 July 2026 \;for notification by 15 July 2026. Please clearly indicate in the body of the email that you wish to be considered for early acceptance.
\nPresentations should be 25 minutes\, followed by 25 minutes discussion time. \;
\nConference participation open to all and \;free of charge \;for all speakers and participants\, but no funding is available for travel or accommodation.
\nFor specific queries (other than submission of abstracts or registration)\, contact: \;melissa.fox-muraton@clermont-sb.fr \;.
\nRegistration:
\n\;
\nTo participate without presenting a talk\, please register by email to \;conference.eptcc@gmail.com \;by 15 October 2026\, providing your name and institutional affiliation.This sixth edition of the Existential Philosophy for Times of Change and Crisis series seeks contributions exploring issues surrounding identity and community in times of uncertainty.
\nWriting in the aftermath of the Second World War\, Simone de Beauvoir&rsquo\;s existential ethics centred around the ambiguity of the human condition. Her work critiques traditional ethical frameworks subsuming plurality and ambiguity under the generalisations of normative concepts and practices. Ethics\, she argues\, should enable individuals to assume this ambiguity and plurality\, mindful of the diversity of our human condition. \;Ethics of Ambiguity\, \;notably\, strives to demonstrate how existentialism can be and indeed is inherently moral or social. Beauvoir appeals to us to recognise our freedom and responsibility\, yet at the same time highlights the limits of this freedom in situations of oppression\, and that this freedom is the most precarious in times of &lsquo\;uncertainty&rsquo\;&mdash\;where &lsquo\;crushed by present events\, [one] loses one&rsquo\;s way before the darkness of a future haunted by frightening spectres: war\, illness\, revolution\, fascism.&rsquo\;
\nBeauvoir&rsquo\;s existential ethics sought to respond to the challenges addressed to existentialism\, accused of miserabilism and solipsism. This conference seeks develop on Beauvoir&rsquo\;s works and legacy and those of her contemporaries\, and to explore the resources available within existential philosophy for rethinking the role of identity and community in times of uncertainty and crisis. Does the focus that existential philosophy places on the singular individual impede the construction of community? Does existentialism provide tools for articulating situations of oppression\, and navigating hostile environments? Does it provide guidance for concrete forms of action and activism\, and paths for navigating the uncertainty in the contemporary world?
\nContributions should engage with current issues from the perspectives of thinkers in existential philosophy and phenomenology\, such as Albert Camus\, Theodor Adorno\, Simone Weil\, Emil Cioran\, Simone de Beauvoir\, Jean-Paul Sartre\, Karl Jaspers\, Hannah Arendt\, Martin Heidegger\, and their nineteenth-century predecessors (Kierkegaard\, Nietzsche\, Stirner&hellip\;). \;
\n\;
\nTo propose a talk:
\nScholars interested in presenting should send a 300-word abstract and brief bio-bibliographical information by \;31 August 2026 \;to \;conference.eptcc@gmail.com \;. Notification of acceptance by 15 September 2026. For scholars requiring earlier notification in order to organize travel\, \;early submission \;and acceptance is possible. In that event submissions should be sent by \;1 July 2026 \;for notification by 15 July 2026. Please clearly indicate in the body of the email that you wish to be considered for early acceptance.
\nPresentations should be 25 minutes\, followed by 25 minutes discussion time. \;
\nConference participation open to all and \;free of charge \;for all speakers and participants\, but no funding is available for travel or accommodation.
\nFor specific queries (other than submission of abstracts or registration)\, contact: \;melissa.fox-muraton@clermont-sb.fr \;.
\nRegistration:
\n\;
\nTo participate without presenting a talk\, please register by email to \;conference.eptcc@gmail.com \;by 15 October 2026\, providing your name and institutional affiliation.
ORGANIZER;CN="Mélissa Fox-Muraton";CN="Jakub Gomułka";CN="Maciej Kałuża": METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=Europe/Warsaw:20261022T090000 DTEND;TZID=Europe/Warsaw:20261023T170000 SUMMARY:Identity and Community in Times of Uncertainty UID:20260918T215257Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:Europe/Warsaw LOCATION:Czarnowiejska 36\, Kraków \, Poland\, 30-054 DESCRIPTION:This sixth edition of the Existential Philosophy for Times of Change and Crisis series seeks contributions exploring issues surrounding identity and community in times of uncertainty.
\nWriting in the aftermath of the Second World War\, Simone de Beauvoir&rsquo\;s existential ethics centred around the ambiguity of the human condition. Her work critiques traditional ethical frameworks subsuming plurality and ambiguity under the generalisations of normative concepts and practices. Ethics\, she argues\, should enable individuals to assume this ambiguity and plurality\, mindful of the diversity of our human condition. \;Ethics of Ambiguity\, \;notably\, strives to demonstrate how existentialism can be and indeed is inherently moral or social. Beauvoir appeals to us to recognise our freedom and responsibility\, yet at the same time highlights the limits of this freedom in situations of oppression\, and that this freedom is the most precarious in times of &lsquo\;uncertainty&rsquo\;&mdash\;where &lsquo\;crushed by present events\, [one] loses one&rsquo\;s way before the darkness of a future haunted by frightening spectres: war\, illness\, revolution\, fascism.&rsquo\;
\nBeauvoir&rsquo\;s existential ethics sought to respond to the challenges addressed to existentialism\, accused of miserabilism and solipsism. This conference seeks develop on Beauvoir&rsquo\;s works and legacy and those of her contemporaries\, and to explore the resources available within existential philosophy for rethinking the role of identity and community in times of uncertainty and crisis. Does the focus that existential philosophy places on the singular individual impede the construction of community? Does existentialism provide tools for articulating situations of oppression\, and navigating hostile environments? Does it provide guidance for concrete forms of action and activism\, and paths for navigating the uncertainty in the contemporary world?
\nContributions should engage with current issues from the perspectives of thinkers in existential philosophy and phenomenology\, such as Albert Camus\, Theodor Adorno\, Simone Weil\, Emil Cioran\, Simone de Beauvoir\, Jean-Paul Sartre\, Karl Jaspers\, Hannah Arendt\, Martin Heidegger\, and their nineteenth-century predecessors (Kierkegaard\, Nietzsche\, Stirner&hellip\;). \;
\n\;
\nTo propose a talk:
\nScholars interested in presenting should send a 300-word abstract and brief bio-bibliographical information by \;31 August 2026 \;to \;conference.eptcc@gmail.com \;. Notification of acceptance by 15 September 2026. For scholars requiring earlier notification in order to organize travel\, \;early submission \;and acceptance is possible. In that event submissions should be sent by \;1 July 2026 \;for notification by 15 July 2026. Please clearly indicate in the body of the email that you wish to be considered for early acceptance.
\nPresentations should be 25 minutes\, followed by 25 minutes discussion time. \;
\nConference participation open to all and \;free of charge \;for all speakers and participants\, but no funding is available for travel or accommodation.
\nFor specific queries (other than submission of abstracts or registration)\, contact: \;melissa.fox-muraton@clermont-sb.fr \;.
\nRegistration:
\n\;
\nTo participate without presenting a talk\, please register by email to \;conference.eptcc@gmail.com \;by 15 October 2026\, providing your name and institutional affiliation.This sixth edition of the Existential Philosophy for Times of Change and Crisis series seeks contributions exploring issues surrounding identity and community in times of uncertainty.
\nWriting in the aftermath of the Second World War\, Simone de Beauvoir&rsquo\;s existential ethics centred around the ambiguity of the human condition. Her work critiques traditional ethical frameworks subsuming plurality and ambiguity under the generalisations of normative concepts and practices. Ethics\, she argues\, should enable individuals to assume this ambiguity and plurality\, mindful of the diversity of our human condition. \;Ethics of Ambiguity\, \;notably\, strives to demonstrate how existentialism can be and indeed is inherently moral or social. Beauvoir appeals to us to recognise our freedom and responsibility\, yet at the same time highlights the limits of this freedom in situations of oppression\, and that this freedom is the most precarious in times of &lsquo\;uncertainty&rsquo\;&mdash\;where &lsquo\;crushed by present events\, [one] loses one&rsquo\;s way before the darkness of a future haunted by frightening spectres: war\, illness\, revolution\, fascism.&rsquo\;
\nBeauvoir&rsquo\;s existential ethics sought to respond to the challenges addressed to existentialism\, accused of miserabilism and solipsism. This conference seeks develop on Beauvoir&rsquo\;s works and legacy and those of her contemporaries\, and to explore the resources available within existential philosophy for rethinking the role of identity and community in times of uncertainty and crisis. Does the focus that existential philosophy places on the singular individual impede the construction of community? Does existentialism provide tools for articulating situations of oppression\, and navigating hostile environments? Does it provide guidance for concrete forms of action and activism\, and paths for navigating the uncertainty in the contemporary world?
\nContributions should engage with current issues from the perspectives of thinkers in existential philosophy and phenomenology\, such as Albert Camus\, Theodor Adorno\, Simone Weil\, Emil Cioran\, Simone de Beauvoir\, Jean-Paul Sartre\, Karl Jaspers\, Hannah Arendt\, Martin Heidegger\, and their nineteenth-century predecessors (Kierkegaard\, Nietzsche\, Stirner&hellip\;). \;
\n\;
\nTo propose a talk:
\nScholars interested in presenting should send a 300-word abstract and brief bio-bibliographical information by \;31 August 2026 \;to \;conference.eptcc@gmail.com \;. Notification of acceptance by 15 September 2026. For scholars requiring earlier notification in order to organize travel\, \;early submission \;and acceptance is possible. In that event submissions should be sent by \;1 July 2026 \;for notification by 15 July 2026. Please clearly indicate in the body of the email that you wish to be considered for early acceptance.
\nPresentations should be 25 minutes\, followed by 25 minutes discussion time. \;
\nConference participation open to all and \;free of charge \;for all speakers and participants\, but no funding is available for travel or accommodation.
\nFor specific queries (other than submission of abstracts or registration)\, contact: \;melissa.fox-muraton@clermont-sb.fr \;.
\nRegistration:
\n\;
\nTo participate without presenting a talk\, please register by email to \;conference.eptcc@gmail.com \;by 15 October 2026\, providing your name and institutional affiliation.
ORGANIZER;CN="Mélissa Fox-Muraton";CN="Jakub Gomułka";CN="Maciej Kałuża": METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=Europe/Zurich:20261022T090000 DTEND;TZID=Europe/Zurich:20261022T170000 SUMMARY:International Workshop Counterrevolution and Democratic Transformation UID:20260918T215258Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:Europe/Zurich LOCATION:Sankt Gallen\, Switzerland DESCRIPTION:\;
\nCall for Abstracts
\n\;
\nInternational Workshop | 22 October 2026\, Chair of Philosophy\, University of St. Gallen
\nCounterrevolution and
\nDemocratic Transformation
\nWith Prof. Bernard Harcourt (Columbia University / EHESS)
\nOver the past two decades\, the world has witnessed increasing normalization of emergency measures\, restrictive border measures\, and the creation of legal and administrative apparatuses to identify\, coerce\, and eliminate internal threats. As these processes have often been driven by democratic states\, there has been intensified debates across political philosophy\, legal theory\, and critical social theory concerning how and when democratic institutions themselves can act as vehicles of authoritarian transformation. However\, disagreement remains over the mechanisms driving these processes and the conceptual vocabularies for understanding them.
\nThe workshop addresses these debates through Bernard Harcourt&rsquo\;s concept of counterrevolution. His recent analyses of counterrevolution\, counterinsurgency\, and emergency governance provide one of the most influential contemporary frameworks for understanding how coercive state rationalities migrate from exceptional contexts into ordinary democratic governance.
\nAt the centre of the workshop is an inquiry into how contemporary democratic states transform governance through legal\, political\, and security mechanisms in ways that consolidate coercive power while preserving the appearance of constitutional normality. It further asks how counterrevolutionary rationalities reshape democratic institutions through law\, administration\, and security practices\, and to what extent these transformations illuminate contemporary processes of authoritarian consolidation or fascitization.
\nThe workshop invites contributions that engage with one or more of the following questions:
\n- \; \; \; \; \; How do emergency powers and constitutional provisions become instruments of permanent governance transformation rather than temporary exception?
\n- \; \; \; \; \; By what legal and administrative mechanisms are internal enemies constructed\, classified\, and subjected to coercive state intervention?
\n- \; \; \; \; \; How do counterinsurgency rationalities migrate into the governance of domestic populations?
\n- \; \; \; \; \; To what extent is fascitization a useful analytical category for understanding contemporary authoritarian consolidation within democratic institutions\, and where does the concept reach its limits?
\nFormat
\nThe workshop takes place on 22 October 2026 at the University of St. Gallen as a one-day\, in-person event\, including a keynote presentation by Bernard Harcourt. The selected speakers will present their paper (20-30min presentation)\, followed by discussion (30 min).
\nEarly-career researchers (including advanced PhD and postdoctoral researchers) in political philosophy\, critical theory\, critical legal studies\, and related fields\, are encouraged to apply.
\nSelected papers will be considered for publication in a peer-reviewed journal. Details will be communicated to participants in due course.
\nSubmission Guidelines
\n- \; \; \; \; \; Submission deadline: 31 July 2026
\n- \; \; \; \; \; Date of notification: 15 August 2026
\n- \; \; \; \; \; Workshop language: English
\n- \; \; \; \; \; The submission should include an abstract (300-500 words) for a 20&ndash\;30min presentation\, a short bio (100-200 words)\, and an indication of institutional affiliation (if applicable).
\nWe are actively seeking funding to support participant travel and accommodation (the support cannot yet be confirmed). Please indicate in your submission whether you require financial support &mdash\; this will not affect the evaluation of your application.
\nSubmissions should be sent to: Damian Nussbaumer (damian.nussbaumer@unisg.ch) and Leire Urricelqui (leire.urricelqui@unisg.ch).
ORGANIZER;CN=Leire Urricelqui;CN=Damian Nussbaumer;CN=Christine Abbt: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=America/New_York:20261023T090000 DTEND;TZID=America/New_York:20261024T170000 SUMMARY:The Kristeva Circle UID:20260918T215259Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:America/New_York LOCATION:Buffalo\, United States DESCRIPTION:We are pleased to announce that the next annual meeting of The Kristeva Circle will be held at the University at Buffalo\, SUNY\, on October 23-24\, 2026. \;
\nThe Kristeva Circle meeting is an international conference that advances scholarship on\, or influenced by\, philosopher\, psychoanalyst\, and novelist Julia Kristeva. The two-day conference will host a variety of speakers from the United States and abroad. \;
\nIn its 11th iteration\, the theme of the 2026 conference will broadly focus on embodiment. However\, given the tenant of the work of this year&rsquo\;s two keynote speakers we \;encourage submissions that address the work of Julia Kristeva in relation to disability\, gender\, sexuality\, and race.
\nWe are delighted to share that we have two keynote speakers confirmed for this year&rsquo\;s conference. They are as follows: \;
\nWe are seeking abstracts that develop the work of Julia Kristeva\, with preference given to submissions that address embodiment broadly construed\, and more specifically disability\, gender\, sexuality\, and/or race.
\nPlease submit abstracts of 500 words\, prepared for anonymous review\, by April 30\, 2026\, to kristevacircle@gmail.com. In a separate document\, include a short author bio with contact info. For more information on the conference\, please write to the local host\, Elisabeth Paquette\, at epaquette@buffalo.edu.
ORGANIZER;CN=Elisabeth Paquette: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=Europe/London:20261030T090000 DTEND;TZID=Europe/London:20261030T090000 SUMMARY:Locus UID:20260918T215300Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:Europe/London DESCRIPTION:Dossier Walking-with the Past: Embodiment\, Environment\, and Narrative
\nLocus. Journal of Culture Studies
\nCall for Papers
\nGuest editors: Marieke Borren and Susan Hogervorst
\nAs an everyday act of embodied locomotion\, walking rarely becomes an explicit object of reflection\, let alone an entry point into questions of history and memory. Yet as we move through streets\, landscapes\, ruins\, and memorial sites\, alone or collectively\, walking can reactivate personal memories\, disclose hidden histories\, and inscribe new narratives into shared spaces. Examples range from commemorative marches and heritage walking tours to psychogeographical drifts that excavate urban and peri-urban spaces as palimpsests\, and the prominent role of walking in first-person biographical accounts of displacement. In literary and cinematic representations\, moreover\, walking often mediates between personal memories and the meaningful environments in which they unfold.
\nThis dossier of Locus explores walking as an embodied mnemonic\, narrative\, and pedagogical practice. We are particularly interested in the philosophical question of how walking mediates between body\, environment\, memory\, and history. We therefore invite contributions that approach walking from one of three interconnected perspectives: (1) embodiment and bodily memory\, (2) environment and place\, or (3) narrative and representation.
\nWalking-with the past: a phenomenological perspective
\nWalking may have a particularly strong relation to memory because it is never a purely present activity. From a phenomenological perspective\, the moving body can be understood as a sedimentation of histories and habits: bodily comportment is shaped by past experience\, social norms\, technologies\, infrastructures\, and built environments. Walking is thus not simply an activity performed by a body in space\; it is an embodied way of inhabiting an already meaningful world.
\nAt the same time\, environments are not neutral backdrops or abstract spaces. They constitute structured fields of affordances that enable and constrain particular forms of movement. Streets\, paths\, ruins\, memorial sites\, and infrastructures invite certain trajectories\, rhythms\, and styles of walking while discouraging others. Historical transformations of built environments may thus become sedimented in bodily habits\, while changes in bodily practices can disclose otherwise unnoticed historical layers of place.
\nWalking consequently unfolds in a dynamic relation between historically sedimented bodily habits and environments that themselves bear traces of past events. This raises questions not only about memory and history but also about the phenomenological constitution of bodily subjectivity\, place\, temporality\, and world.
\nThese questions resonate with phenomenological approaches from Husserl and Merleau-Ponty to more recent work on embodiment\, place\, habit\, and environmental experience\, as well as with approaches in 4E cognition and ecological approaches to perception\, including work on affordances and the embodied and situated character of cognition.
\nFrom a cultural memory perspective\, walking can likewise inscribe collective and personal histories into places and reactivate past experiences in the present. Collaborative walking practices in public history\, commemoration\, heritage education\, and psychogeography can make historical layers experientially available through bodily movement. In this sense\, walking may be understood as a form of embodied historical inquiry: a way of encountering the past not merely as an object of representation\, but through situated\, sensory\, and affective engagement with places and environments.
\nThe notion of &ldquo\;walking-with the past&rdquo\; therefore points to a relational and co-constitutive understanding of historical experience. The past is not simply something walkers represent or remember\; it may be encountered\, activated\, and partially re-enacted through movement in places where histories have been sedimented.
\nPossible questions include:
\nWalking and embodied memory
\nWalking\, environment\, and place
\nWalking\, narrative time\, and representation
\nWe particularly welcome philosophical contributions\, including phenomenological and critical-phenomenological approaches to embodiment\, bodily memory\, temporality\, place\, historicity\, habit\, affordance\, and environmental experience. We also welcome contributions from 4E cognition\, ecological approaches to perception\, cultural memory studies\, history\, heritage studies\, psychogeography\, narrative studies\, and the walking arts\, including work that brings these perspectives into dialogue.
\nTypes of contributions
\nWe invite proposals for:
\nThe full call\, including further information about the dossier and submission guidelines\, is available on the Locus Open Journals website.
\nAbout Locus
Locus: Journal of Culture Studies is an interdisciplinary\, diamond Open Access journal published by the Department of Culture Studies at the Open University of the Netherlands. It provides a forum for scholarship across the humanities and culture studies\, including philosophy\, and particularly welcomes interdisciplinary dialogue between academic research and cultural practice. In addition to stand-alone articles\, the journal publishes biannual thematic &lsquo\;dossiers\,&rsquo\; special collections of articles on topical debates. These dossiers cover diverse themes such as the cultural imagination of human and non-human animals\, the coloniality of natural history collections\, performativity\, and embodiment.
We recently completed the migration of Locus to the Open Journals ecosystem. While our current platform is new\, all back issues and articles remain fully available through our former platform. \;
\nSubmission information
\nSubmissions are accepted in English and Dutch. All submissions will undergo editorial review.
\nFor inquiries about the theme\, please contact Marieke Borren: marieke.borren@ou.nl.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=Europe/London:20261030T120000 DTEND;TZID=Europe/London:20261030T120000 SUMMARY:Continental Philosophy of Non-Classical Logics UID:20260918T215301Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:Europe/London DESCRIPTION:Continental Philosophy of Non-Classical Logics
\nCall for Abstracts
\nEditors: Michael J. Ardoline and Corry Shores
\nDeadline for Abstracts: October 30th\, 2026
\nWe invite abstracts for chapters in an edited volume on the Continental Philosophy of Non-Classical Logics. Non-classical logics are formal systems which differ in some important way(s) from classical logic. Because classical logic is partially based on traditional views of rationality\, a non-classical logic is then at least implicitly a critique of that view of rationality and its assumptions. Such critiques of rationality are central to the projects of many canonical philosophers in the Continental tradition. However\, those philosophers rarely if ever formalized their views. Recently\, scholars interested in both continental thought and formal logic have researched which non-classical logics might align with different continental thinkers' accounts as well as what new logics might result from a thinker's critique of rationality.
\nThis volume will bring this work together for the first time and establish the subfield of Continental Approaches to Non-Classical Logics. We are interested in exegetical as well as original formal and non-formal work on this topic\, from scholars coming from either a continental or analytic background. Related work so far has been produced on figures such as Hegel\, Heidegger\, Deleuze\, Deleuze\, and Laruelle. We hope this volume will contribute to deepening these studies\, include works on canonical figures whose potential intersections with non-classical logic have not yet received sustained treatment (such as Levinas\, Kristeva\, or Foucault)\, and on new movements following form the continental tradition such as new materialism\, speculative realism\, object-oriented ontology\, and neo-rationalism.
\nPossible Topics (not limited to):
\nRelevance logics and sense
\nContinental critiques of logic extended to non-classical logics
\nParacompleteness and totality
\nFeminist critiques of traditional rationality and non-classical reasoning
\nParaconsistency and Heidegger
\nKristeva\, the abject\, and the inclosure schema
\nPhenomenology\, intuitionism\, and contradictory experience
\nBadiou on negation and void
\nDifference\, diffé\;rance\, and the law of identity
\nIneffability and reasoning at the limits of thought
\nHegel&rsquo\;s dialectic and dialethism
\nModal logics and Deleuze&rsquo\;s critique of the possible
\nPossible worlds\, impossible worlds\, and life worlds
\nNon-classical logics and non-philosophy
\nAlterity and non-classical negation
\nNon-classical reasoning and the structures of experience
\nUndecidability\, nonmonotonicity\, and the event
\nPluralism\, truth gluts\, truth gaps\, and many-valued logics
\n\nPreliminary interest for this volume has been shown by Edinburgh University Press for their Intersections in Continental and Analytic Philosophy series.
\nPlease email your abstracts to: continentalnonclassicallogic@gmail.com . Abstracts should be between 300-500 words\, include 5-6 keywords\, and be in docx or pdf format. Abstracts should also include in a short bio with the author&rsquo\;s name\, institutional affiliation\, and relevant publications.
\nDeadline for Abstracts: October 30th\, 2026
\nNotification of acceptance by: December 1st\, 2026
\nExpected date for full chapters (6000-8000 words): June 30th\, 2027
\nWe welcome contributions by scholars at any stage of their career and independent scholars.
\nFor further questions\, please email: continentalnonclassicallogic@gmail.com
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=Europe/London:20261031T234500 DTEND;TZID=Europe/London:20261031T234500 SUMMARY:Lessico di Etica Pubblica - The Divine and the Digital (2/2026) UID:20260918T215302Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:Europe/London DESCRIPTION:Lessico di Etica Pubblica \;
\nSpecial Issue - The Divine and the Digital
\n(XVII\, n. 2\, 2026)
\nEdited by Gemma Serrano (Collè\;ge des Bernardins\, Paris).
\nThe relationship between technology and culture is an increasingly discussed topic in the humanities. The analysis of the consequences of the so-called digital turn\, sometimes regarded as an unprecedented cultural transformation\, has developed within an interdisciplinary field encompassing philosophy\, history\, anthropology\, and sociology\, as well as theology and religious studies. Like any technological transformation\, the social implementation of digital technologies has had an impact on religious and spiritual practices on a global scale. For years\, the study of religions has examined how the spread of digital media has influenced our experience of transcendence\, rituals\, communal life\, and belief. At the same time\, theology and religion can offer cultural and theoretical tools to deepen our understanding of technology and can also provide an original perspective on the meaning of transformations in contemporary society.
\nBeyond analysing the fate of theology and religion in the digital age\, it is crucial to recognize that the field of digital technologies opens up horizons of meaning and reflection that are closely intertwined with the domain of spirituality. Our relationship with technology\, more broadly\, is permeated by religion: a wide range of metaphors and notions&mdash\;either explicitly theological or rooted in religious language and practices&mdash\;are pervasively present in public and academic debates on the meaning of technology. In this sense\, many philosophers of technology&mdash\;including\, to name just a few\, Gü\;nther Anders\, Walter Benjamin\, Jacques Ellul\, Martin Heidegger\, Ivan Illich\, Emanuele Severino\, and Norbert Wiener&mdash\;have grounded their reflections in terms imbued with a theological resonance\, and have assigned a central role to the sphere of the divine in their interpretations of technology\, even when working from a secular perspective. A critical engagement with our religious tradition can help us develop analytical models for understanding our relationship with technology\, as well as for analysing our desires\, our fears\, and the socio-technical imaginaries that structure the social space.
\nThis task\, of course\, also entails theoretical and methodological challenges. First\, thinking about the relationship between technology and religion means recognizing the need for an intercultural study of different models for understanding the technical phenomenon. If the European interpretation of technology is rooted in Christian culture\, it becomes crucial to consider other traditions and other frameworks of reference.
\nAt the same time\, reference to digital technologies requires us to address the problem of technology from a historical perspective. The advent of artificial intelligence has made it even clearer that what we call the &ldquo\;digital turn&rdquo\; is in fact a layered and complex phenomenon\, and that digital technologies already have a long history\, which prevents us from thinking of &ldquo\;the digital&rdquo\; as a unified dimension. What\, then\, are the specific features of the so-called &ldquo\;digital age&rdquo\;? How can the analysis of the imaginaries and narratives associated with digital technologies help us shed light on our present?
\nIssue 2/2026 of Lessico di Etica Pubblica will address these themes from an interdisciplinary perspective\, with contributions from philosophy\, theology\, cultural and technological history\, sociology\, and media theory. The following are some of the topics that will be explored:
\nSubmission Guidelines for Article Proposals
\nPapers must be submitted by October 31\, 2026 to the following address:redazione.eticapubblica@gmail.com.
\nContributions in Italian\, English and French are accepted. Maximum length: 35\,000 characters\, including spaces and notes. Authors are also required to include an abstract of no more than 150 words in both Italian and English. The article file must be prepared in anonymous form to comply with the blind peer review process. In a separate file attached to the same email\, authors should provide their full name\, email address\, the title of the article\, and its abstract.
\nSubmissions must conform to the editorial guidelines available at the following link:
https://www.eticapubblica.it/wp-content/uploads/2014/03/LEP_Norme_redazionali.pdf.
Authors are also invited to use the journal&rsquo\;s style sheet available here:
https://www.eticapubblica.it/norme-editoriali/.
Famously\, infamously\, and cited ad nauseum\, Fredric Jameson wrote in 1994&rsquo\;s Seeds of Time that it is easier to imagine the end of the world than it is to imagine the end of capitalism\, a formulation that Slavoj Zizek later borrowed to ask why we cannot even seek to reform capitalism at all. More recently\, the late Mark Fisher returned to this line of inquiry to demonstrate how Capitalist Realism depends upon the mantra that there is no viable alternative to capitalism. At last\, we have begun to see some scattered indications that our apocalyptic imaginaries may have begun to cross this threshold\, carving out fictional spaces wherein we can imagine otherwise or mourn our own entrapment in a system that will survive us all. At last\, our &ldquo\;monsters&rdquo\; may be taking on post-capitalist forms. Their images do not merely furnish fertile ground for the imagination &mdash\; they oblige us to think what may come after capitalism&rsquo\;s collapse.
\nReading contemporary pop-cultural texts through Fredric Jameson&rsquo\;s critique of late capitalism and his theorization of the apocalypse as the horizon of ideological imagination\, we ask how it is possible to stage the persistence of capital\, grief\, and meaning after the end of history has already been announced or enacted. A paradigmatic example is the 28 Later series. The 2002 film 28 Days later arguably rebooted the zombie apocalypse as faster\, stronger\, and scarier pandemic nightmare for the new millennium\, an apt rebrand for the undead in the era of advanced capitalism. But can the first two installments of the 28 Years Later cycle (2025\, Danny Boyle &\; Alex Garland)\, sequels to the 2002 film\, be read as imagining the emergence of hope that humanity might persist beyond the collapse of capitalism through communities organized around mutual aid\, shared resources\, and collective protection? Or does this narrative suggest that a few will always revert to strategies of appropriation over collaboration (as exemplified by Jimmy&rsquo\;s marauding gang)?
\nThe imagination of apocalypse can also be subverted. Rather than staging catastrophe as spectacular rupture\, some texts reimagine the &ldquo\;post-apocalypse&rdquo\; as displaced continuation. The Leftovers (HBO\, 2014&ndash\;2017) is exemplary here\, recasting the post-apocalyptic not as the end of the world but as its afterlife &mdash\; an extended\, undramatic continuation organized around endless\, unresolved mourning. In this afterlife of social relations\, catastrophe is no longer an event but becomes an ordinary form of existence. Rupture is no longer something to be survived but a condition to be inhabited. A different variation on this logic can be found in Fallout\, which invites us to reflect on the post-apocalypse as a continuation of capitalist realism rather than its rupture. Here\, ruin becomes aestheticized order and survival is fully absorbed into systems of extraction and control\, repackaged as commodity\, spectacle\, and routine. The series stages a world in which the end of the world is endlessly repeated\, without exit\, a catastrophe normalized to the extent that it forecloses any possible outside\, except for nostalgic affects.
\nThese texts are valuable not because they accurately depict a future society marked by failure or mourning\, but because they estrange the present. In Jameson's sense\, they reveal that what appears natural and inevitable&mdash\;capitalism\, private property\, wage labour\, and the organization of social life itself&mdash\;is historically contingent and therefore open to transformation.
\nBy contrast\, the recent series Pluribus (admittedly still an unfinished text\, with only its first season released) asks us a different question altogether: whether the end of the individual subject position-- and with it the end of an exploitative system working for the benefit only of the few-- would really amount to an apocalypse\, or could it be the Utopia we haven&rsquo\;t dared to dream of. These are just some of the many recent apocalyptic and post-apocalyptic texts that ask us to consider where we are\, in this moment so steeped in apocalyptic affect\, in relation to Jameson&rsquo\;s proclamation that it is easier to imagine the end of the world than the end of capitalism. The decisive issue is not whether these narratives depict a more perfect society\, but whether they expand the horizon of what can be politically imagined.
\nWe welcome submissions on any recent (pre- to post covid) pop cultural texts that contribute to our contemporary understanding of apocalyptic imaginaries. While we expect submissions on film\, television\, videogames\, literature and graphic novels\, we would be happy to consider offerings that defy medial boundaries or work within other disciplines\, such as performance or art. We welcome contributions that transcend the fictional conventions of known genres but also works that flesh out apocalyptic imaginaries by drawing from unconventional aesthetic means.
\nProspective contributors may consider examining texts such as:
\nWe imagine contemporary pop-cultural case studies speaking to these themes could engage convincingly with a large variety of texts (Pluribus\, Disco Elysium\, Fallout\, Station Eleven\, The Last of Us\, Severance\, 28 Years Later vol. 1 &\; 2\, Department of Truth and others)
\nWe also welcome submissions engaging other perspectives and topics.
\nPlease submit your abstract (250 words) alongside a short biographical note (50 words) to \;slauro@ut.edu \;by October 31\, 2026.
\nIf your abstract is accepted\, we will invite you to submit a full article by January 31\, 2027. Full articles will be about 8\,000 &ndash\; 9\,000 words long (including an abstract of 250 words\, 3-5 keywords\, references\, footnotes\, etc.)
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=Europe/Vienna:20261106T094500 DTEND;TZID=Europe/Vienna:20261106T170000 SUMMARY:Parenthood between Continental and Analytical Philosophy UID:20260918T215304Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:Europe/Vienna LOCATION:Quellenstrasse 51\, Vienna\, Austria\, 1100 DESCRIPTION:The broad aim of this workshop is to foster dialogue between different philosophical approaches on the topic of parenting and parenthood. While there has been a steady stream of research on parenthood from a philosophical perspective\, much of this research tends to be segregated in terms of schools of thought. For example\, to what extent can phenomenology contribute to debates on the ethics of parenthood\; likewise\, to what extent can analytical philosophy contribute to our understanding of what it is like to be a parent. This workshop seeks to establish a ground on which questions of this sort can be explored and explicated in a mutually edifying and constructive fashion.
\nThis workshop is organized by Dylan Trigg (CEU) and funded by FWF PAT4547224.
ORGANIZER;CN=Dylan Trigg: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=Europe/Budapest:20261112T090000 DTEND;TZID=Europe/Budapest:20261113T170000 SUMMARY:Non-intentional modes of consciousness in phenomenology: affectivity\, imagination\, unconscious\, embodiment UID:20260918T215305Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:Europe/Budapest LOCATION:Múzeum krt. 4/i\, Budapest\, Hungary\, 1088 DESCRIPTION:Non-intentional modes of consciousness in phenomenology: affectivity\, imagination\, unconscious\, embodiment
\nThroughout the long history of phenomenology\, alongside intentional modes of consciousness\, so-called non-intentional forms of consciousness have played an increasingly significant role: affectivity\, fantasy\, unconscious\, embodiment\, etc. The main aim of the conference is to provide an overview of past and contemporary research of non-intentional forms of conscious functioning.
\nSuggested topics:
\n·\; \; \; \; \; \; \; embodiment\, bodily existence\, bodily memory
\n·\; \; \; \; \; \; \; affectivity\, emotions\, existential moods
\n·\; \; \; \; \; \; \; phenomenological unconscious\, association\, passive syntheses
\n·\; \; \; \; \; \; \; psychology\, psychoanalysis and phenomenology
\n·\; \; \; \; \; \; \; phenomenology and cognitive sciences
\n·\; \; \; \; \; \; \; intersubjectivity\, culture\, sociality
\n·\; \; \; \; \; \; \; understanding\, interpretation\, narrativity
\nThe conference is organized by the "Research Group on Non-Intentional Modes of Consciousness" at the Institute of Philosophy\, Eö\;tvö\;s Lorá\;nd University\, Budapest.
\nConfirmed plenary speakers:
\nNatalie Depraz
\nSarah Heinä\;maa
\nThiemo Breyer
\nThomas Fuchs (online)
\nDieter Lohmar
\nDermot Moran (online)
\nNicolas de Warren (online)
\nDan Zahavi (online)
\nConference venue: Budapest\, Eö\;tvö\;s Lorá\;nd University\, Institute of Philosophy (Mú\;zeum krt. 4.)
\nConference dates: November 12&ndash\;13\, 2026.
\nThe conference website with all the necessary information:
\nhttps://phil.elte.hu/content/non-intentional-modes-of-consciousness-in-phenomenology-call-for-papers.t.53079?m=11091
\nWe are accepting submissions with abstracts of up to 500 words until July 31\, 2026 at the following email address: phenomenology.conf2026@gmail.com
\nPlease send a brief introduction\, including your affiliation\, in a separate document.
\nWe will send notifications regarding accepted presentations by August 10\, 2026.
\nThere is no registration fee.
\nWe warmly welcome all interested parties:
\nThe organizers
\nTamá\;s Ullmann\, Professor of Philosophy
\nCsaba Olay\, Professor of Philosophy
\nBence Pé\;ter Marosá\;n\, Associate Professor
ORGANIZER;CN=Bence Marosan;CN="Tamás Ullmann";CN=Csaba Olay: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=Europe/London:20261112T090000 DTEND;TZID=Europe/London:20261114T170000 SUMMARY:RADIATION: Connection Across Distance\, A Cross-disciplinary Conference UID:20260918T215306Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:Europe/London LOCATION:Arnolfini Arts\, Bristol\, United Kingdom\, BS1 4QA DESCRIPTION:RADIATION: Connection Across Distance
\nA Cross-disciplinary Conference
\nArnolfini\, Bristol\, UK 12 &ndash\; 14 Nov 2026
\nWe commonly understand radiation as the circulation of energy in the form of light\, heat\, and radio waves\, illumination and glow\, or the emission of particles from radioactive substances. This includes ultraviolet radiation\, X and gamma rays and radioactive materials. The early 20th century medical use of X-rays was exquisitely captured by Duchamp in his 1910 painting Portrait of Dr. Dumochel. In this work\, the French physician is shown with a red aura &ndash\; presumably depicting the erythema of radiation &ndash\; while parts of his body are missing to connote the mysterious ability of X rays to invisibilise flesh while making bones and internal organs visible. A little over a century later\, diagnostic mammograms\, full-body airport security scans\, even personal radiation-emitting devices (mobile phones) are the norm. Ionising radiation is used in Heritage Studies to identify underdrawings while gamma radiation eliminates bacteria that threaten to damage cultural objects\, books and statues.
\n\; \; \; \;However\, this source-process-effect frame\, prevalent in many\, if not most disciplines\, is not the only way to think radiation. Several years ago\, researchers from the University of Regensburg\, Germany\, discovered a phenomenon akin to negative radiation. When an electron moves through a material it often collides with other electrons. This causes de-acceleration. Although an electron with negative mass loses energy in the same way that an electron with positive mass does\, the effect of that loss is\, counterintuitively: acceleration. In other words\, if a ball with negative mass falls into water\, it is not slowed down by friction but instead sped up. Using a new type of semiconductor and irradiating it with a red laser\, the Regensburg team found that\, surprisingly\, the electrons emitted a blue glimmer. This signalled a conversion of low-energy red light into the high-energy blue light arising from electrons with negative mass (Lin et al 2021). Experiments such as these beg the question of the scope of &lsquo\;negative&rsquo\; radiation\, caused by phenomena like negative force.
\n\; \; \; \;In the cultural and socio-political realms\, the invisible working of radiation is captured by two past-laden concepts: aura and hauntology. As a &lsquo\;strange tissue of space-time\,&rsquo\; and a &lsquo\;unique apparition of distance in proximity&rsquo\; (Benjamin 1979)\, aura amplifies energies accruing in everyday practices as affective presence. It turns sedimentations of mnemonic processes into &lsquo\;weakly radioactive materials&rsquo\; (Sloterdijk 2016)\, as can be seen from the so-called &lsquo\;merged objects&rsquo\; &ndash\; such as the Salish blankets\, made of mountain goat\, dog hair\, and vegetation\, that are part animal\, part hunter\, part weaver\, and part wearer (Tepper 2017). Their purpose is to gather cross-species and cross-temporal relations into a single\, culturally energised object. Similarly\, accrued medial aura is the topic of much contemporary art\, such as Kubisch and Norment&rsquo\;s sonic installations\, which rely on the medial memory of transmitters. The crackling of an old record\, inscribed through cycles of use\, and remediated in a sound installation\, creates fulcrums of energy similar to that of &lsquo\;merged objects.&rsquo\;
\n\; \; \; \;Hauntology\, along with spectrality\, was initially a rumination on ontology. It suggested that being is displaced by the shadow of the spectre of being (Derrida 1993)\, and that past-orientated resurgences undermine the solid foundations of the present (Jameson 1999). This can be felt in the residual working of obsolete hegemonies that continue to exert influence on the material and psychic spaces of social life. Unlike trauma\, which is marked by a rupture\, hauntological radiation is a form of low-frequency persistence that lingers in habits and inherited assignments of energy\, imperceptibly turning the past into the behavioural and cognitive architecture of the present. Carrying the frequencies of absent systems\, and of that which &lsquo\;has not yet happened but is already effective in the virtual &ndash\; as an attractor shaping current behaviour&rsquo\; (Fisher 2012: 19)\, hauntings co-constitute energy fields. But this is not to say that all hauntings are immaterial\, as is often thought. In Barad&rsquo\;s reading\, they are an &lsquo\;ineliminable feature of existing material conditions&rsquo\; (Barad 2017: 107)\, as\, from the perspective of quantum physics\, haunting is not about human experience\, but rather about &lsquo\;indeterminacies of time-being\, materially constitutive of matter itself&rsquo\; (113).
\nSimilarly\, in this conference\, we are interested in the less visible actual and potential radial arrangements &ndash\; as forms of agencement of actual or virtual objects and un-objects\, spaces and negative spaces\, organisms\, pre- and post-organic matter\; proto-techniques and technologies that can be assimilated into what is often called &lsquo\;third nature.&rsquo\;
\nWe invite contributions from Media Studies\, Art and Art-Science\, Philosophy (including Philosophy of Science)\, Cultural and Heritage Studies\, Materials Science and Environmental Studies in the form of individual panel presentations (theoretical or practice-based) or curated panels that address but are not limited to the following topics:
\n&bull\;Contemporary alchemy (the notion that every being and/or thing can potentially produce or store energy)
\n&bull\;Art-science experiments with cross-medial radiation (e.g. sonic lasers)
\n&bull\;Projective radiations of new materials or new uses of existing materials\, plants and environments (e.g. graphene and hyperaccumulators)
\n&bull\;Biological and geometrical radial arrangements (e.g. radical versus networked spread)
\n&bull\;Explorations and genealogies of radio-enabled technologies and engineering practices (e.g. GPS\, Galileo\, Wi-Fi and RFID)
\n&bull\;Propelling or accelerating processes arising from a re-configuration or re-alignment of forces and technologies
\n&bull\;Counterintuitive readings of radiation (e.g. the use of radioactive waste as a source of energy despite obvious dangers)
\n&bull\;Political and ideological radiation (soft power\, influence) \;
\n&bull\;Infrastructural radiation (capital\, energy networks) \;
\n&bull\;Computational and algorithmic radiation (data\, AI\, virality)
\n&bull\;The post-industrial sublime (e.g. hydrogen colliders and sites of industrial devastation)
\n&bull\;Radiation as action-at-a-distance (conceptual History of Physics) \;
\n&bull\;Novel readings of the work of Henri Becquerel\, Marie Curie\, J.M. Maxwell\, Richard Feynman and Rudolf Peierls beyond the &lsquo\;environmental damage of positivistic science&rsquo\; approach
\nPlease send 250 w proposals for individual papers or artistic interventions of 15 min in length\, accompanied by a 100 w bio and a concise list of AV requirements to ENERGYPhilosophyofPractice@dundee.ac.uk by 23:59 GMT on 20 July 2026. Proposals for panels of no more than 1500 w in length (including abstracts and bios) should be sent by 23:59 GMT on 12 July 2026. Notifications of acceptance will be sent by 30 July 2026. \;
\nThis conference\, supported by Arnolfini and UWE Bristol\, is part of the 2023 &ndash\; 2027 AHRC-funded research project ENERGY: A Philosophy of Practice (AH/X009114/1).
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=America/New_York:20261112T083000 DTEND;TZID=America/New_York:20261112T170000 SUMMARY:Beyond Function: The Self in the Modern World UID:20260918T215307Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:America/New_York LOCATION:65-30 Kissena blvd\, Flushing\, United States\, 11367 DESCRIPTION:Beyond Function: The Self in the Modern World
\nThe French existentialist Gabriel Marcel once diagnosed the defining problem of modernity as the "misplacement of the idea of function." In his famous essay\, &ldquo\;On the ontological Mystery\,&rdquo\; he describes modern society as essentially empty because it increasingly understands both the world and the person in terms of utility\, efficiency\, productivity\, quantifiable performance\, etc. In such a climate\, the human person is easily reduced to a collection of functions rather than recognized as a unique and irreducible self. Marcel&rsquo\;s critical analysis of the modern condition as well as those of many of the early existentialist&mdash\;Martin Buber\, Karl Jaspesrs\, Martin Heidegger\, and even Soren Kierkegaard&mdash\;raised serious concerns and broader philosophical questions that continue to confront us today\, nearly a century later. How does contemporary social\, technological\, political\, and economic structures shape our self-understanding? Do they promote authentic selfhood\, or do they encourage forms of alienation that obscure what it means to be human? Do they encourage objectified relationships that engender I-it relations with? Do they promote a self-objectification that leads to mental illness?
\nMarcel offered his own unique repose to the perils&mdash\;or sickness&mdash\;of the &ldquo\;functionalized&rdquo\; world as the proper recognition and response to what he called the mystery of being\, i.e. learning to access that which is beyond function. This conference invites students and scholars to provide their own analyses and explore such questions baring on the relationship between the self and the modern condition. We seek philosophical reflection upon the nature of selfhood and the ways in which contemporary realities influence our understanding of personal identity\, agency\, freedom\, community\, and what it means to live &ldquo\;the good life.&rdquo\; We are particularly interested in papers that examine how modern technological\, scientific\, philosophical\, social\, political\, or religious developments contribute to&mdash\;or challenge&mdash\;our understanding of the self and the conditions of a good\, meaningful\, and fulfilling human life. Deeper philosophical reflection on the self enables us to reconsider or re-envision not only who we are\, but also what kinds of conditions are necessary for genuine human flourishing. We welcome papers that creatively engage these questions from historical or contemporary perspectives\, or that draw upon interdisciplinary approaches illuminating the nature of the self in the modern world.
\nHere are suggested topics:
\nWe are especially interested in&mdash\;though not limited to&mdash\;papers engaging thinkers such as Sø\;ren Kierkegaard\, Gabriel Marcel\, Karl Jaspers\, Emmanuel Levinas\, Martin Buber\, Simone Weil\, Charles Taylor\, Alasdair MacIntyre\, Hannah Arendt\, Paul Ricoeur\, Edith Stein\, Maurice Merleau-Ponty\, and other philosophers whose work contributes to our understanding of the self\, personhood\, and the challenges of modern existence.
\nAbstracts should be 300&ndash\;400 words and clearly state the paper&rsquo\;s thesis and demonstrate relevance to the conference theme. Paper length should be 10 pages\, double-spaced\, or in the 3000 words range.
\nPlease send the abstract to Anthony.malagon@qc.cuny.edu by 10/14/2026.
\n\n ORGANIZER;CN=Anthony Malagon: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=America/New_York:20261112T083000 DTEND;TZID=America/New_York:20261112T170000 SUMMARY:Beyond Function: The Self in the Modern World UID:20260918T215308Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:America/New_York LOCATION:65-30 Kissena blvd\, Flushing\, United States\, 11367 DESCRIPTION:\nBeyond Function: The Self and the Modern Condition
\nThe French existentialist Gabriel Marcel once diagnosed the defining problem of modernity as the "misplacement of the idea of function." In his famous essay\, &ldquo\;On the ontological Mystery\,&rdquo\; he describes modern society as essentially empty because it increasingly understands both the world and the person in terms of utility\, efficiency\, productivity\, quantifiable performance\, etc. In such a climate\, the human person is easily reduced to a collection of functions rather than recognized as a unique and irreducible self. Marcel&rsquo\;s critical analysis of the modern condition as well as those of many of the early existentialist&mdash\;Martin Buber\, Karl Jaspesrs\, Martin Heidegger\, and even Soren Kierkegaard&mdash\;raised serious concerns and broader philosophical questions that continue to confront us today\, nearly a century later. How does contemporary social\, technological\, political\, and economic structures shape our self-understanding? Do they promote authentic selfhood\, or do they encourage forms of alienation that obscure what it means to be human? Do they encourage objectified relationships that engender I-it relations with? Do they promote a self-objectification that leads to mental illness?
\nThis conference invites students and scholars to explore these questions baring on the relationship between the self and the modern world. We seek philosophical reflection upon the nature of selfhood and the ways in which contemporary realities influence our understanding of personal identity\, agency\, freedom\, community\, and what it means to live &ldquo\;the good life.&rdquo\; We are particularly interested in papers that examine how modern technological\, scientific\, philosophical\, social\, political\, or religious developments contribute to&mdash\;or challenge&mdash\;our understanding of the self and the conditions of a good\, meaningful\, and fulfilling human life. Deeper philosophical reflection on the self enables us to reconsider or re-envision not only who we are\, but also what kinds of conditions are necessary for genuine human flourishing. We welcome papers that creatively engage these questions from historical or contemporary perspectives\, or that draw upon interdisciplinary approaches illuminating the nature of the self in the modern world.
\nHere are suggested topics:
\nWe are especially interested in&mdash\;though not limited to&mdash\;papers engaging thinkers such as Sø\;ren Kierkegaard\, Gabriel Marcel\, Karl Jaspers\, Emmanuel Levinas\, Martin Buber\, Simone Weil\, Charles Taylor\, Alasdair MacIntyre\, Hannah Arendt\, Paul Ricoeur\, Edith Stein\, Maurice Merleau-Ponty\, and other philosophers whose work contributes to our understanding of the self\, personhood\, and the challenges of modern existence.
\nAbstracts should be 300&ndash\;400 words and clearly state the paper&rsquo\;s thesis and demonstrate relevance to the conference theme. Paper length should be 10 pages\, double-spaced\, or in the 3000 words range.
\nPlease send the abstract to Anthonhy.malagon@qc.cuny.edu by 10/14/2026.
ORGANIZER;CN=Anthony Malagon: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=Europe/London:20261114T090000 DTEND;TZID=Europe/London:20261122T170000 SUMMARY:Otherness (online) UID:20260918T215309Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:Europe/London DESCRIPTION:Dear All\,
\nAlthough submissions to our conference are officially closed\, unforeseen circumstances required us to transfer the SoPheRE Conference on Otherness to an online format. While we regret not being able to meet everyone in person this year\, this transition also creates an opportunity to broaden the scope of our discussions and accept a limited number of additional papers.
\nWe therefore invite new abstract submissions (maximum 500 words)\, formatted for anonymous review. Abstracts must be written in English and sent toconference2026@sophere.org.
\nWe will review submissions on a rolling basis and aim to communicate decisions within approximately one week of receipt. The submission period will remain open until our online capacity is full or till the end of September\, at which time we will need to finalize the conference program.
\nThe original Call for Papers can be found here:
\nKeynote speakers:
\nMichael Barber (Saint Louis University): &ldquo\;The Question of the Ideology of Religious Experience and the Other: Essence\, Social Science\, and Verstehen&rdquo\;
\nPeter Costello (Providence College): &ldquo\;Marked By the Other: A Reading of Husserl and Genesis&rdquo\; \;
\nJoseph Rivera (Dublin City University): &ldquo\;Where to Experience the Other: A Critical Reading of Michel Henry&rdquo\; \;
\nMichael Staudigl (University of Vienna): &ldquo\;Barbarians\, Cannibals\, Terrorists: A Tropological Phenomenology of Otherness&rdquo\; \;
\nWe welcome additional submissions on Otherness in religion\, including\, but not limited to\, questions such as:
\nWith regard to Otherness in social and societal contexts\, we welcome phenomenological reflections on both contemporary and historical issues. We are particularly interested in contributions that apply phenomenological methods to the understanding of social diversity\, conflict\, migration\, exclusion\, inclusion\, and related topics.
\nWe look forward to receiving your submissions.
\nThe Organizers: Olga Louchakova-Schwartz (UC Davis)\, Martin Nitsche (Czech Academy of Sciences)\, Mary Shahanan (Atlantis Technological University)\, Tareq Ayoub (Western University Canada).
ORGANIZER;CN=Olga Louchakova-Schwartz;CN=Martin Nitsche: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=Europe/Brussels:20261117T090000 DTEND;TZID=Europe/Brussels:20261119T170000 SUMMARY:Otherness UID:20260918T215310Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:Europe/Brussels LOCATION:Louvain-la-Neuve\, Belgium DESCRIPTION:Otherness\nConference of the Society for the Phenomenology of Religious Experience
\n\nNovember 17-19\, 2026\nUniversité\; catholique de Louvain \;(UC Louvain\, Louvain-la-Neuve\, Belgium)
\n\nhttps://sophere.org/upcoming-conferences/
\n\n\nCall for Papers
\n\nThe Other is distinct from the Self\, regardless of whether the Other is accessible to the Self or not&ndash\;as something that enables self-reflection and revelation through the distance it provides to the Self. \;In this way\, the Other plays a crucial and multifaceted role within the phenomenological tradition. On one hand\, the Other is set in a position counteracting the Self\, while still remaining an essential part of the constitution of the Self. \;As Husserl showed in \;Cartesian Meditations\, \; \;eliminating the Other from one&rsquo\;s experience would make the constitution of experience impossible. \;
\n\nEmpathy \;and \;pairing \;are always at play in the constitution of the \;alter ego. \;Even within mere perception\, the alter ego is operating\, and therein\, the intersubjective sphere is essential both for the constitution of the Self\, and to perceive an object as the Self. The Self cannot be understood without intersubjectivity\, but\, on the other hand\, it is through the sense of alienness (Fremdheit) and inaccessibility of the Other\, a teleological structure of striving comes into play. Not only is the experience of the Other alien and foreign\, but it also initiates a change of perspective in how one sees oneself and the world through setting a teleological regulative idea to be strived for. The experience of the Other enables one to view oneself in a completely new light. This new understanding of the Self\, in turn\, opens up a new horizon\, changing the way everything appears. In short\, the Other serves as the means for self-reflection and revelation of the structure of experience itself. The phenomenology of Otherness is important for the studies of the Lifeworld\, the Homeworld\, and the Alienworld\, as well as in the concept of the halo\, in understanding indigenous religious experience\, in the cultural approaches such as the etic vs. emic\, or in the problem of historical Otherness as means to reconstruct historical personality.
\n\nWe welcome various phenomenologies of Otherness: here\, the Other may refer to a human or a non-human subject\, to the Divine Person\, to any Otherness. We are interested in how the phenomenological understanding of the Other applies to contemporary forms of the Self\, e.g.\, in Girard&rsquo\;s mimesis or Lopes Corvo&rsquo\;s psychoanalytic concept of self-envy. From classical approaches in phenomenology\, such as those of Husserl\, Levinas\, Ricoeur\, or Schutz\, \;to our contemporaries\, such as Waldenfels and Steinbock\, development of their thoughts from concrete forms of experience to situated and generalizable structures of Otherness can be covered.
\n\nThe abstracts must demonstrate familiarity with operative or theory-building concepts in phenomenology\, and use the framework of phenomenology with sources from within the phenomenological tradition. Possible themes regarding Otherness could be\, but are not restricted to: What role does the Other play in uncovering the structure of self-constitution? Is it possible to understand the absolute alterity\, or is a common ground necessary? Is &lsquo\;overcoming&rsquo\; Otherness even a fruitful task\, and what will this task reveal? How can a singular\, united world be referenced\, when all testimonies stem from individual perspectives? What is the difference between the Other and an object? Does the sphere of primordiality play an essential role for the research of Otherness? How does one understand the Other from an etic or emic standpoint ? Does Otherness within spirituality differ from pragmatic Otherness? How does one interpret first-person authority and Otherness in cases of cultural transfer?
\n\n\;Please send abstracts (of max. 500 words) formatted for anonymous reviewing. The abstracts must be written in English and sent to \;conference2026@sophere.org\, and please cc to Miyuki Ono (miyuki.ono@student.kuleuven.be)\, \;by May 15\, 2026. We will get back to you on whether your abstract has been accepted by June 5\, 2026. If you do not receive an email by this date\, please reach out to us. In addition\, we intend to publish a volume containing a number of papers from the conference.
\n\nOrganizers: Sylvain Camilleri\, the main contact \; \;(sylvain.camilleri@uclouvain.be)
\n\nOlga Louchakova-Schwartz (olouch@ucdavis.edu)
\nMartin Nitsche (nitsche@flu.cas.cz)
\nMiyuki Ono (miyuki.ono@student.kuleuven.be)
\n ORGANIZER;CN=Olga Louchakova-Schwartz;CN=Sylvain Camilleri;CN=Martin Nitsche: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=Europe/Bucharest:20261119T090000 DTEND;TZID=Europe/Bucharest:20261121T170000 SUMMARY:Phenomenology and Media: Mapping the Structures of Post-Cinematic Experience UID:20260918T215311Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:Europe/Bucharest LOCATION:Str. Matei Voievod 75-77\, Bucharest\, Romania\, 021452 DESCRIPTION:In the wake of profound technological and cultural transformations\, cinema no longer names a stable medium but rather a shifting constellation of practices\, dispositifs\, and experiential forms. The proliferation of streaming platforms\, algorithmically curated feeds\, immersive installations\, AI-generated imagery\, VR and AR environments\, conversational agents\, and multi-screen ecologies compels us to rethink the very structures of our lived experience. Under the still-contested but heuristically productive concept of \;&ldquo\;post-cinema\,&rdquo\; recent scholarship in film and media studies has sought to come to grips with this transformed media landscape in ways that are still waiting to be fully appropriated by phenomenological reflection.
\nThe present conference invites contributions that bring phenomenology into sustained dialogue with contemporary media theory in order to interrogate the \;manifold facets of our current \;post-cinematic situation \;and map the experiential\, affective\, embodied\, and critical structures that characterize our current media ecology.
\nBuilding primarily on traditions of film phenomenology associated with \;Vivian Sobchack \;and \;Jean-Pierre Meunier\, and drawing on the philosophical resources of\, among others\, \;Edmund Husserl\, \;Martin Heidegger\, \;Maurice Merleau-Ponty\, and \;Jean-Paul Sartre\, as well as Emmanuel Levinas&rsquo\;s ethics of the Other\, Hermann Schmitz&rsquo\;s New Phenomenology\, Don Ihde&rsquo\;s post-phenomenology of technology\, or Mark Coeckelbergh&rsquo\;s phenomenologically informed ethics of human-robot interaction\, we aim to extend phenomenological inquiry beyond the classical cinematic dispositif toward emerging &ldquo\;families of images&rdquo\;: algorithmic visuals\, deepfakes\, TikTok feeds\, immersive environments\, AI image synthesis\, and hybrid human-machine interfaces.
\nBy bringing together philosophers\, film and media scholars\, as well as artists\, we aim to foster a rigorous interdisciplinary conversation about how phenomenology can illuminate\, and be transformed by\, the evolving media landscape.
ORGANIZER;CN=Christian Ferencz-Flatz;CN=Alexandru Bejinariu;CN=Remus Breazu: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=Europe/Rome:20261119T090000 DTEND;TZID=Europe/Rome:20261120T170000 SUMMARY:Winter School in Phenomenology: "Phenomenology of the We. Intersubjectivity\, Collective Emotions\, and the Constitution of the Social World" UID:20260918T215312Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:Europe/Rome LOCATION:Via Porta di Massa 1\, Napoli\, Italy\, 80133 DESCRIPTION:The Winter School \;Phenomenology of the We \;invites graduate students\, doctoral researchers\, and early-career scholars to explore phenomenological approaches to \;intersubjectivity and emotions. The event aims to foster discussion on the structures of shared experience\, collective intentionality\, affective relations\, and the constitution of social life\, bringing classical phenomenological perspectives into dialogue with contemporary debates. The Winter School will feature keynote lectures by \;Dan Zahavi \;and \;Sophie Loidolt.
\nMorning Programme
\nThursday\, 19 November
\nDan Zahavi
The Unity and Plurality of Emotional Sharing
Anna Donise \;
Empathetic Relationships and the Original Self
Friday\, 20 November
\nSophie Loidolt
Philosophy as a Communal Form of Life: Assessing Husserl&rsquo\;s Political Visions in the Kaizo Articles
Anna Pia Ruoppo
Back to the Origins: Ethics and Politics in Martin Heidegger
The \;morning lectures are open to the public\, while the \;afternoon workshops are reserved for 20 selected participants. The workshops are designed to encourage intensive discussion and close interaction among participants and keynote speakers.
\nApplications and presentations
\nThose wishing to participate in the Winter School are invited to submit a \;short motivation letter\, accompanied by a \;brief biographical note. Applicants who would also like to present their work during the afternoon workshops should additionally submit an \;abstract of no more than 1\,000 words. Abstracts should address topics related to the general themes of the Winter School and should be written in English. Of the \;20 participants admitted to the Winter School\, 6 will be selected to give a 15-minute presentation\, followed by discussion. Applicants who are not selected to give a presentation may therefore still be admitted as participants and take part in all afternoon workshops.
\nWe particularly welcome abstracts addressing topics including\, but not limited to:
\nSubmission deadline: \;1 October 2026
Notification of acceptance: \;15 October 2026
Abstracts should be submitted to: \;lorenzo.cavallo2@unina.it \;and \;giulia.salzano@unina.it
\nFurther information regarding the venue and programme will be communicated to selected participants.
ORGANIZER;CN=Anna Donise;CN=Anna Pia Ruoppo: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=America/Chicago:20261119T090000 DTEND;TZID=America/Chicago:20261121T170000 SUMMARY:Society for Phenomenology and Existential Philosophy Annual Conference UID:20260918T215313Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:America/Chicago LOCATION:Hyatt Centric Chicago Magnificent Mile\, 633 N St Clair St\, Chicago\, IL\, United States ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=America/Chicago:20261120T230000 DTEND;TZID=America/Chicago:20261120T230000 SUMMARY:DePaul Philosophy Graduate Student Conference 2027 UID:20260918T215314Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:America/Chicago LOCATION:DePaul University\, Chicago\, United States DESCRIPTION:From East to West and Back: Kyoto School in Dialogue with Western Philosophy
\nThe Philosophy Department at DePaul University is pleased to announce the DePaul Philosophy Graduate Student Conference 2027\, to be held in person on February 6&ndash\;7\, 2027\, at DePaul University in Chicago\, Illinois.
\nThis year&rsquo\;s conference\, &ldquo\;From East to West and Back: Kyoto School in Dialogue with Western Philosophy\,&rdquo\; explores the rich and complex philosophical exchanges between the Kyoto School and Western philosophy. We are pleased to welcome Prof. Gregory S. Moss\, Associate Professor of Philosophy at The Chinese University of Hong Kong\, as our keynote speaker.
\nProf. Moss is the author of Hegel&rsquo\;s Foundation-Free Metaphysics: The Logic of Singularity (2020)\, which received the HegelPD Prize in 2022\, and Absolute Dialetheism: Hegel\, Schelling\, and the End of Alterity (2026)\, recently published by Edinburgh University Press. His keynote address will draw from his new manuscript\, Hegel and Nishida.
\n\nCall for Papers
\nThe Kyoto School represents one of the most significant encounters between Japanese philosophy and Western philosophical thought. Its philosophers engaged deeply with figures such as Kant\, Hegel\, Fichte\, Schelling\, Husserl\, Heidegger\, and others\, while simultaneously developing philosophical approaches grounded in their own intellectual and cultural contexts. The resulting dialogue was neither simply an adoption of Western philosophy nor a rejection of it\, but a complex process of inheritance\, transformation\, criticism\, and philosophical creation.
\nThis conference invites graduate student papers that investigate the ways in which philosophers of the Kyoto School understand\, inherit\, develop\, transform\, or criticize the thought of familiar Western philosophers and philosophical traditions. At the same time\, we welcome contributions that bring Western philosophical traditions\, as well as philosophical traditions from other cultural and intellectual contexts\, into dialogue with the Kyoto School\, whether by engaging\, evaluating\, challenging\, or developing its philosophical practices.
\nWe particularly welcome papers that explore\, but are not limited to:
\n- Kyoto School engagements with Kant\, Hegel\, Schelling\, Fichte\, Husserl\, Heidegger\, and other Western philosophers\;
\n- Nishida Kitarō\, Tanabe Hajime\, Nishitani Keiji\, and other Kyoto School philosophers\;
\n- Comparative approaches to Japanese\, Western\, Chinese\, Indian\, Buddhist\, Daoist\, or other philosophical traditions\;
\n- The concepts of absolute nothingness\, basho\, pure experience\, self-awareness\, dialectic\, contradiction\, mediation\, and alterity\;
\n- Kyoto School approaches to metaphysics\, epistemology\, phenomenology\, logic\, ethics\, aesthetics\, and philosophy of religion\;
\n- The relationship between philosophical traditions and their cultural or historical contexts\;
\n- Questions concerning translation\, interpretation\, appropriation\, and philosophical inheritance\;
\n- Contemporary philosophical engagements with the Kyoto School\; and
\n- New possibilities for philosophical dialogue between East Asian and Western traditions.
\nWe also encourage submissions that move beyond conventional comparative philosophy and consider whether engagement between different philosophical traditions can generate new philosophical problems\, methods\, or conceptual possibilities.
\n\nSubmission Guidelines
\nWe invite submissions from current graduate students (MA and PhD) in philosophy and related disciplines.
\nSubmissions should:
\n(1) Consist of a full paper in Word or PDF format\, suitable for a 30-minute presentation\, approximately 3\,000&ndash\;4\,000 words\;
\n(2) Be prepared for blind review\; and
\n(3) Be accompanied by a separate cover page containing the paper title\, author's name\, institutional affiliation\, graduate student status (MA or PhD)\, and contact information.
\nPlease email submissions as a PDF or Word document to: depaulgradconference2027@gmail.com
\nThe submission deadline is November 20\, 2026.
\nDecisions regarding submissions will be announced approximately two weeks after the submission deadline.
ORGANIZER;CN=Edward Kwok: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=Europe/London:20261129T234500 DTEND;TZID=Europe/London:20261129T234500 SUMMARY:Special Issue: “Hermeneutics\, Aesthetics\, and Bildung: A Tribute to Nicholas Davey” (JGS 2.3) UID:20260918T215315Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:Europe/London DESCRIPTION:The Journal of Gadamer Studies (JGS) is now accepting submissions for its third issue\, which will be published in February-March 2027. The title of the special issue is &ldquo\;Hermeneutics\, Aesthetics\, and Bildung: A Tribute to Nicholas Davey.&rdquo\;
\nThis issue will be dedicated to remembering the life and work of Professor Nicholas Davey (University of Dundee)\, who passed away on August 2\, 2026. The theme and title of the issue mark practices dear to Nicholas&rsquo\;s heart and to his life-long scholarly pursuits. His contributions to Gadamerian philosophical hermeneutics are immeasurable as is his loss to all whose lives he touched\, inspired\, and brought joy. A beautiful memorial reflection is posted on the University of Dundee&rsquo\;s website.
\nFor this special issue we invite original submissions in English that:
\n1) focus on Nicholas Davey&rsquo\;s work vis-à\;-vis the subject areas of Gadamerian hermeneutics\, hermeneutical aesthetics\, and hermeneutics and Bildung.
\n2) We will also consider submissions that align with the issue&rsquo\;s theme but that do not directly engage Nicholas&rsquo\;s work.
\nAdditionally\, we welcome submissions of brief memories of Nicholas as well as reflections on his contributions to Gadamerian scholarship from colleagues and former students who knew him. These will be featured in the Introduction for the issue\, which will be written by Cynthia Nielsen (University of Dallas) and Dominic Smith (University of Dundee). Submissions for consideration in this category should be no more than two paragraphs and can be emailed directly to Cynthia Nielsen (cynthia.nielsen@gmail.com).
\nThe JGS is an open access journal hosted by Texas A&\;M University and is published biannually. Submissions are subject to a double-anonymized peer review process and will be evaluated for their scholarly contribution to the field of Gadamer studies.
\nPlease read our submission guidelines and submit your essay via our submission portal. To guarantee consideration for this special issue\, please submit your contribution by Nov. 29\, 2026.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=Europe/Lisbon:20261202T090000 DTEND;TZID=Europe/Lisbon:20261203T170000 SUMMARY:Phenomenology and the Political: Experience\, Power\, and Methods UID:20260918T215316Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:Europe/Lisbon LOCATION:Covilhã\, Portugal DESCRIPTION:The relationship between phenomenology and politics has long been complex and contested. While Husserl famously positioned phenomenology as a rigorous science of essences\, focused on the structures of consciousness and the epoché\;\, he also emphasized the inseparability of experience from its temporal\, cultural\, and historical horizons. His methodological rigor has often been interpreted as apolitical\, privileging descriptive clarity over engagement with collective life. Subsequent phenomenologists&mdash\;ranging from Merleau-Ponty\, Sartre\, and Arendt to Fanon\, Young\, Levinas\, Butler\, Schutz\, and Derrida&mdash\;have demonstrated that these structures of meaning\, intersubjectivity\, and experience carry profound political implications. Their work shows that politics is not only enacted in institutions but lived\, embodied\, and experienced\, and that power\, legitimacy\, and social norms are shaped through both visibility and concealment\, presence and absence.
\nThis conference builds on these insights\, exploring the reciprocal transformation between phenomenology and politics: phenomenology illuminates political phenomena\, while political realities&mdash\;inequalities\, conflicts\, and power asymmetries&mdash\;reshape phenomenological inquiry. The conference seeks to foster dialogue on how political worlds are constituted\, contested\, and transformed through experience\, social practices\, and collective recognition. Particular attention will be given to the relational and structural dimensions of power\, the temporal and historical constitution of political life\, and the ways in which phenomenology can both reveal and be reshaped by these realities.
\nBy foregrounding experience\, structural dynamics\, and methodological innovation\, the conference aims to create a space for international dialogue among scholars investigating how phenomenology and politics transform one another\, offering insights into authority\, legitimacy\, inequality\, and the lived dimensions of political life.
\nWe welcome abstracts addressing\, but not limited to:
\n·\; \; \; \; \; \; Methodological Innovation: How phenomenological methods evolve when applied to political phenomena\, and how engagement with political realities reshapes conceptual and analytic frameworks.
\n·\; \; \; \; \; \; Experience and Embodiment: Lived\, bodily\, and affective dimensions of political life\, including trust\, conflict\, solidarity\, exclusion\, and resistance.
\n·\; \; \; \; \; \; Power\, Presence\, and Absence: How visibility\, concealment\, and structural asymmetries shape political authority\, legitimacy\, and relational dynamics.
\n·\; \; \; \; \; \; Political Ontology and Structures: How social\, institutional\, material\, and historical conditions constitute political realities\, making them intelligible\, contestable\, and transformable.
\n·\; \; \; \; \; \; Temporal and Historical Dimensions: Memory\, anticipation\, rupture\, and the opening of political futures.
\n·\; \; \; \; \; \; Subjectivation\, Emancipation and Agency: How political realities shape subjectivity\, identity\, and collective self-understanding\, and how these processes inform phenomenological inquiry.
\n·\; \; \; \; \; \; Technology and Mediation: The role of technology\, media\, and communication infrastructures in shaping political experience\, authority\, and participation.
\n·\; \; \; \; \; \; Normativity and Epistemic Foundations: How phenomenology illuminates the frameworks through which political knowledge\, critique\, and understanding emerge.
\n·\; \; \; \; \; \; Interdisciplinary Approaches: Contributions from political theory\, cultural studies\, media and communication studies\, or related fields examining the reciprocal shaping of politics and phenomenology.
ORGANIZER;CN=Albano Pina: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=America/Regina:20270107T090000 DTEND;TZID=America/Regina:20270107T090000 SUMMARY: Call for Papers: Society for Existential and Phenomenological Theory and Culture UID:20260918T215317Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:America/Regina LOCATION:Regina\, Canada DESCRIPTION:For twenty years\, Back to the Things Themselves! (BTTTT!) has been an annual attempt to put aside the more conventional scholarly practice of textual exegesis and critique\, and return to the lived world to divine the essential structures of experience through careful phenomenological description.
\nIn short\, BTTTT!&lsquo\;s main aim is to &ldquo\;do phenomenology&rdquo\;&mdash\;that is\, to generate original descriptions of phenomena in the lifeworld.
\nhttps://btttt.net/cfp/
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=America/New_York:20270115T230000 DTEND;TZID=America/New_York:20270115T230000 SUMMARY:Heidegger Circle 2027 UID:20260918T215318Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:America/New_York LOCATION:609 Walnut Street\, Cincinnati\, United States\, 45202 DESCRIPTION:Call for Submissions
\nHeidegger Circle
\nhttps://heidegger-circle.org
\nCincinnati\, Ohio\, May 14-16\, 2027
\nDeadline: January 15\, 2027
\nThe 61st meeting of the Heidegger Circle will be hosted by Xavier University at the 21c Museum Hotel in downtown Cincinnati\, with a rotating exhibit of contemporary art\, next door to the Contemporary Arts Center\, designed by architect Zaha Hadid. Registration will include a cocktail reception on May 13\, breakfasts\, and snacks. An optional banquet will be held nearby. \;
\nWe invite panels and papers on any aspect of Martin Heidegger&rsquo\;s thought\, but we are especially interested in these topics:
\nThe 100th anniversary of \;Being and Time: \;Fresh perspectives on Heidegger&rsquo\;s masterwork as it enters its second century
\nHeidegger and contemporary art: How is Heidegger&rsquo\;s thought illustrated or challenged by 21st-century art (including literature)?
\nPanels \;include 2-4 presentations of about 10 minutes each on a topic. Panel proposals should include (a) the panel title and a 150-word description of the topic\, and (b) a title and a 150-word abstract for each panelist&rsquo\;s contribution. These proposals should be prepared for blind review with a separate cover sheet listing panelists&rsquo\; names\, emails\, titles of their presentations\, and affiliations if applicable.
\nPapers \;should be limited to a reading time of 20-30 minutes (about 2500-4000 words). They should be prepared for blind review. Accepted papers may be assigned a commentator who will speak for 5 minutes.
\nSome financial assistance is available for graduate students whose submissions are accepted. In addition\, two awards of $500 and $250 are offered to graduate students or recent Ph.D.s (last 3 years) whose accepted submissions of about 4000 words discuss women\, sex\, and/or gender\; authors should indicate their interest in these awards.
\nSubmissions will be peer reviewed. Accepted papers and panel abstracts will be included in the conference proceedings. All authors who submit papers to the Heidegger Circle meeting are also welcome to submit versions of them to our peer-reviewed\, open-access journal\, \;Gatherings: The Heidegger Circle Annual.
\nSend questions\, panel proposals\, and paper submissions to Richard Polt at \;polt@xavier.edu.
ORGANIZER;CN=Richard Polt: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=Europe/London:20270131T090000 DTEND;TZID=Europe/London:20270131T090000 SUMMARY:Special Issue Puncta “Phenomarxism: Ideology and Materialism in Critical and Political Phenomenology” UID:20260918T215319Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:Europe/London DESCRIPTION:Puncta \;is pleased to announce a \;call for papers \;for our upcoming 2027 special issue\, "Phenomarxism: Ideology and Materialism in Critical and Political Phenomenology\," guest edited by Iaan Reynolds\, Christian Lotz\, and Marco Cavallaro. Submissions are due \;January 31\, 2027.
\nA PDF version of the CFP may be found at the link below. The full text of the CFP is as follows:
\nContemporary critical and political phenomenology has often bypassed the historical attempts to develop phenomenology in conversation with Marxist philosophy. If the 1970s saw a wave of translations into English of prominent Marxists and phenomenologists\, many of these efforts have been forgotten. Relatedly and at the same time\, the conception of &ldquo\;social critique&rdquo\; guiding critical phenomenology has largely been drawn from outside of the Marxist tradition. While these discussions often work with a concept of the social structure\, the latter tradition&rsquo\;s resources for thinking through the systematic interrelations between this structure and the racialized\, gendered\, and oppressive dynamics of social experience have been overlooked.
\nOn the one hand\, this issue is an historical one\; explorations of the Marxism of prominent phenomenologists can shed light on the already-political nature of some of the classic works and methodologies (see for example\, the underappreciated discussion of labor at the end of Maurice Merleau-Ponty&rsquo\;s Phenomenology of Perception). On the other hand\, however\, the issue relates to contemporary systematic problems: the interrelation between phenomenology and Marxist philosophy has produced distinct questions not often considered in today&rsquo\;s discussions. Ranging from investigations into sexism and gender oppression&rsquo\;s origin in a class society found in social reproduction theory (see Bhattacharya 2017)\, to the theory of needs developed as part of a &ldquo\;phenomenology of everyday life&rdquo\; by Á\;gnes Heller and other theorists in the &ldquo\;Budapest School&rdquo\; (Heller 1974\; Markú\;s\, Heller and Feher 1986)\, past developments in Marxist philosophy can shed light on new areas of concern for critical and political phenomenology today\, enriching these discussions.
\nFor this reason\, we are inviting papers for a Puncta special issue on &ldquo\;Phenomarxism:
Ideology and Materialism in Critical and Political Phenomenology.&rdquo\; Our goal for this issue is to develop theoretical insights for today&rsquo\;s discussions on critical and political phenomenology
through an engagement with the history of Marxist phenomenology. In this way\, we hope to
strengthen the historical grounding of today&rsquo\;s discussions\, while illuminating the distinct areas of research opened up by attention to Marxist social theory in the phenomenological tradition. We will seek contributions that thematize and critically reflect on the problem of whether phenomenology can itself be understood\, spelled out or developed as a not only critically\, but political position. In general\, submissions\, even if they utilize philosophers and philosophies in the Marxist and phenomenological traditions\, should contribute to contemporary theoretical debates\, developing the concepts through which critical and political phenomenology might be better able to think through contemporary developments.
We could envision contributions on the following topics (but these are just examples):
\n&bull\; Many contemporary critical phenomenologists focus in their contributions on intersubjectivity and embodiment. Are there any other aspects that are important\, such as class\, class consciousness\, and social structure?
\n&bull\; In what sense can phenomenology function as a political intervention by identifying and resisting &ldquo\;reification&rdquo\; or &ldquo\;objectification&rdquo\;? Can phenomenology&rsquo\;s return to &ldquo\;lived experience&rdquo\; be developed as a critical countermeasure against the totalizing forces of modern scientific\, capitalist\, and colonial systems?
\n&bull\; Marxist discourse identifies how capitalism transforms human beings into things\, but often fails to describe the &ldquo\;non-reified&ldquo\; state of individuals and society that capitalism does not permit to emerge. Can in any sense phenomenology be thought of as &ldquo\;socialist&rdquo\; and/or develop an image of a socialist or communist society? Or do the results of phenomenological analyses point to a social organization that can no longer be described with these two traditional terms?
\n&bull\; Can a phenomenology of embodiment provide a foundation for the critique of capitalist exploitation? Can it improve existing critiques by developing attention to the lived experience of sexism\, racism\, and class oppression?
\n&bull\; Are the tools of classical phenomenological methodology intrinsically political? Following from Enzo Paci&rsquo\;s work\, is the epoché\; a revolutionary act?
\n&bull\; How can incorporating Marxist social critique into phenomenological analysis lead to a better understanding of patriarchy\, racism\, and xenophobia?
\n&bull\; Phenomenology often was interpreted as &ldquo\;bourgeois&rdquo\; or idealistic\, due to its closeness to positivism\, idealism\, non-material philosophy of history\, or abstract level of analysis. How could one respond to this critique? How can phenomenological methods contribute to a robust - and non-simplistic - materialism?
\n&bull\; Is a phenomenological theory of ideological false consciousness possible? How can the relation between ideology and its material base be reformulated in phenomenological terms?
\nThe submission deadline is January 31\, 2027. Please submit all papers through the online
portal at \;https://www.punctajournal.org/ \;and include a note to the editors that the
manuscript is intended for inclusion in the Phenomarxism special issue.
Call for Abstracts
\n&ldquo\;Early Phenomenology on &lsquo\;Position-Taking&rsquo\; (Stellungnahme). Theoretical Stance\, Emotional Response\, and the Constitution of the Person&rdquo\;
\nUCLouvain\, Belgium\, 17&ndash\;19 March 2027
\nOrganizing committee: Alexis Delamare (University College Dublin/ULiè\;ge) &\; É\;lise Dravigny (UCLouvain/Sorbonne Université\;)
\nScientific committee: Sylvain Camilleri (UCLouvain)\, Alexis Delamare (University College Dublin/ULiè\;ge)\, Arnaud Dewalque (ULiè\;ge)\, É\;lise Dravigny (UCLouvain/Sorbonne Université\;)\, Bruno Leclercq (ULiè\;ge)\, Marc Maesschalck (UCLouvain)\, Denis Seron (ULiè\;ge)
\nSubmission guidelines\n- \; \; \; \; \; \; \; \; \; Please send your abstracts as attachments (Word or PDF) to both elise.dravigny@uclouvain.be and alexis.delamare@ucd.ie
\n- \; \; \; \; \; \; \; \; \; Abstract length: max. 600 words (bibliography excluded\, if any).
\n- \; \; \; \; \; \; \; \; \; Abstracts should be anonymized. Please include your name\, affiliation\, and position in the body of the email.
\n- \; \; \; \; \; \; \; \; \; Deadline for abstract submission: 30 June 2026.
\n- \; \; \; \; \; \; \; \; \; Notification of acceptance: by 15 July 2026.
\nTheme and scope of the conference\n&ldquo\;Now the question is how we want to fix the concept of position-taking. It is not so easy&rdquo\; (Edmund Husserl\, Ms A VI 31\, 42a\, 1928)
\nThis conference aims to shed new light on the intriguing concept of Stellungnahme (usually translated as &ldquo\;position-taking&rdquo\;) as it is applied by early phenomenologists\, especially by Edmund Husserl and the so-called &lsquo\;Munich-Gö\;ttingen&rsquo\; Circle of phenomenology\, composed of Johannes Daubert\, Dietrich von Hildebrand\, Roman Ingarden\, Alexander Pfä\;nder\, Adolf Reinach\, Max Scheler\, and Edith Stein\, among others.
\nWithin early phenomenology\, the term Stellungnahme is first employed in a published work by Reinach in &ldquo\;Zur Theorie des negativen Urteils&rdquo\; \;(1911\; 1982). There\, it characterizes those mental experiences\, such as belief\, striving\, or love\, which display an inherent polarity (being respectively opposed to disbelief\, struggle\, and hate) &ndash\; in contrast to representations or meanings. Reinach then takes up this concept in 1912 in his essay on &ldquo\;reflection&rdquo\; (Ü\;berlegung) (1912\; 1913)\, in which he emphasizes that intellectual reflection necessarily aims to establish a &ldquo\;position-taking&rdquo\;\, typically a conviction about a state of affairs (2017\, 58&ndash\;65).
\nSoon after\, clearly drawing on Reinach\, von Hildebrand elaborates his own original approach to Stellungnahme\, through its cardinal distinction with Kenntnisnahme or &ldquo\;knowledge-taking&rdquo\; (von Hildebrand 1916\, 134). A knowledge-taking\, such as the vision of a landscape\, is characterized as a mere &ldquo\;having&rdquo\; of a content\, whereas\, in the case of a Stellungnahme\, I take a spontaneous stance with respect to the appearing object. In this regard\, intellectual experiences such as conviction\, but also affective experiences such as joy or indignation and conative experiences such as willing\, insofar as they exhibit such subjective activity\, are to be interpreted as &lsquo\;position-takings&rsquo\;.
\nEspecially in his manuscripts from the Studien zur Struktur des Bewusstseins\, Edmund Husserl also makes extensive and yet-to-be-explored use of the concept of Stellungnahme. In the theoretical sphere\, he notably distinguishes between &lsquo\;position-taking&rsquo\; understood as a positional act &ndash\; in contrast to neutral &lsquo\;mere representations&rsquo\; (1980\, 446&ndash\;47) &ndash\; and &lsquo\;position-taking&rsquo\; understood as a critical procedure aiming at the rational verification of a certain thesis (2020a\, 331\, 372). In the affective sphere\, he observes that the manifestation of a positive value often motivates an &ldquo\;affective position-taking&rdquo\; (Gemü\;tsstellungnahme) as a response\, whereby the subject actively &ldquo\;turns&rdquo\; towards the object with pleasure (2020b\, 121). Lastly\, Husserl emphasizes the crucial role played by sedimented active &lsquo\;position-takings&rsquo\; in the constitution of a stable personal self (1952\, 112&ndash\;13).
\nFinally\, Edith Stein also appeals to the terminology of &lsquo\;position-taking&rsquo\; in her 1922 Beiträ\;ge zur philosophischen Begrü\;ndung der Psychologie und der Geisteswissenschaften (2010\, 49\, 133). Following von Hildebrand and Husserl\, she asserts that an emotion &ndash\; for instance\, joy &ndash\; is not a &ldquo\;knowledge-taking of the value&rdquo\; (Wertkenntnisnahme) &ndash\; for instance of beauty &ndash\; but rather a subjective stance towards the axiological object\, and thus a &ldquo\;response&rdquo\; (Antwort) thereto.
\nThe concept of Stellungnahme thus assumes a variety of functions within early phenomenology. This variety reveals the richness and power of this notion\, whose applications range from theoretical philosophy to the philosophy of emotion and to ethics\; yet it also challenges the unity of this concept and calls into question the compatibility of these diverse uses\, across authors and within the work of particular phenomenologists &ndash\; e.g.\, Husserl.
\nAgainst this background\, the aim of this meeting is to advance the literature &ndash\; whose (scarce) accounts of Stellungnahme have been limited to individual authors (Carta and Delamare\, forthcoming\; Delamare 2025\; De Monticelli 2011\; Jacobs 2016\; Jardine 2020\; Loidolt 2021\; Magrì\; 2022\; Mü\;ller 2020\; Salice 2015\; Uemura and Salice 2019) \;&ndash\; by offering an overview of &lsquo\;position-taking&rsquo\; among early phenomenologists. To do so\, the first objective is to study the influences\, continuities\, and tensions between the accounts they propose. Emphasis will also be placed on the sources of the concept of Stellungnahme. In particular\, the psychologist Hugo Mü\;nsterberg (a student of Wundt) already uses this term in his Grundzü\;ge der Psychologie (1900)\, seemingly with a meaning very close to Reinach&rsquo\;s. In addition\, in his 1911 essay\, Reinach explicitly refers to the works of Windelband (1884) and to Brentano&rsquo\;s theory of judgment (Brentano 1874\, 262). Finally\, a third line of inquiry will be the potential relevance of this terminology for contemporary issues\, such as epistemic agency (Jacobs 2021) or the reactional nature of emotions (Mü\;ller 2018).
\nSuggested topics\nWe welcome presentations on topics including\, but not limited to\, the following:
\n- \; \; \; \; \; \; \; \; \; The historical origins of the concept of Stellungnahme as used by Husserl and the Munich-Gö\;ttingen Circle.
\n- \; \; \; \; \; \; \; \; \; The mutual influences of the members of the Munich-Gö\;ttingen Circle as they develop their understanding of Stellungnahme.
\n- \; \; \; \; \; \; \; \; \; The unity\, diversity\, and evolution of the meaning of Stellungnahme within early phenomenology.
\n- \; \; \; \; \; \; \; \; \; &lsquo\;Position-taking&rsquo\; understood minimally as &lsquo\;belief&rsquo\; or &lsquo\;positional act&rsquo\;. The doxic modification introduced by the phenomenological epoché\; &ndash\; which brackets all Stellungnahmen (Husserl 1976\, 63) &ndash\; can also be investigated in this perspective.
\n- \; \; \; \; \; \; \; \; \; &lsquo\;Position-taking&rsquo\; understood maximally as a critical procedure\, based on doubt and intellectual deliberation.
\n- \; \; \; \; \; \; \; \; \; Stellungnahme in the affective sphere\, especially the distinction between value-feelings \;&ndash\; in which values are known &ndash\; and emotions as responses.
\n- \; \; \; \; \; \; \; \; \; Stellungnahme in the conative\, volitional\, and practical sphere.
\n- \; \; \; \; \; \; \; \; \; Stellungnahme\, agency\, freedom\, and the constitution of an active and stable personality.
\n- \; \; \; \; \; \; \; \; \; &lsquo\;Position-taking&rsquo\; and related notions &ndash\; e.g.\, &lsquo\;knowledge-taking&rsquo\; (Kenntnisnahme)\, &lsquo\;acknowledgment&rsquo\; (Anerkennung)\, or &lsquo\;approval&rsquo\; (Billigung) (Carta 2024).
\n- \; \; \; \; \; \; \; \; \; The influence of early phenomenology&rsquo\;s concept of Stellungnahme on later phenomenology &ndash\; e.g.\, Stavenhagen (1925\; Smith 1982\, 312) &ndash\; as well as on later philosophy more broadly.
\n- \; \; \; \; \; \; \; \; \; The significance of early phenomenology&rsquo\;s concept of Stellungnahme for contemporary debates.
\nBibliography\nBrentano\, Franz. 1874. Psychologie vom empirischen Standpunkt. Leipzig: Duncker &\; Humblot.
\nCarta\, Emanuela. 2024. Approval\, reflective emotions\, and virtue: sentimentalist elements in Husserl&rsquo\;s philosophy. British Journal for the History of Philosophy 32: 1329&ndash\;1349.
\nCarta\, Emanuela and Delamare\, Alexis. Forthcoming. Husserl on position-taking (Stellungnahme). In Husserl&rsquo\;s Studien zur Struktur des Bewusstseins\, ed. Emanuela Carta\, Gabriel Barroso\, and Julia Jansen. Cham: Springer.
\nDe Monticelli\, Roberta. 2011. Alles Leben ist Stellungnehmen &ndash\; Die Person als praktisches Subjekt. In Die Aktualitä\;t Husserls\, ed. Marisa Scherini\, Christopher Erhard\, and Verena Mayer\, 39&ndash\;55. Freiburg: Alber.
\nDelamare\, Alexis. 2024. The development of emotional responsivism in the Munich-Gö\;ttingen Circle. The New Yearbook for Phenomenology and Phenomenological Philosophy 22: 158&ndash\;175.
\nDelamare\, Alexis. 2025. Ultimate Rationality. Husserl on Critical Position-Taking (Stellungnahme) in the Theoretical and Axiological Spheres. Husserl Studies 41: 1&ndash\;21.
\nDelamare\, Alexis. 2026. Edmund Husserl on Position-Taking (Stellungnahme) as the Essence of Human Life. Human Studies: 1&ndash\;19.
\nDrummond\, John J. 2007. Historical Dictionary of Husserl&rsquo\;s Philosophy. Lanham\, MD: Scarecrow Press.
\nDuBois\, James M. 2002. Adolf Reinach: Metaethics and the Philosophy of Law. In Phenomenological Approaches to Moral Philosophy\, ed. John J. Drummond and Lester E. Embree\, 327&ndash\;346. Dordrecht: Springer.
\nHusserl\, Edmund. 1952. Ideen zu einer reinen Phä\;nomenologie und phä\;nomenologischen Philosophie. Zweites Buch: Phä\;nomenologische Untersuchungen zur Konstitution (Hua \;IV). Edited by Marly Biemel. Den Haag: Martinus Nijhoff.
\nHusserl\, Edmund. 1976. Ideen zu einer reinen Phä\;nomenologie und phä\;nomenologischen Philosophie. Erstes Buch: allgemeine Einfü\;hrung in die reine Phä\;nomenologie (Hua III.1). Edited by Karl Schuhmann. Den Haag: Martinus Nijhoff.
\nHusserl\, Edmund. 1980. Phantasie\, Bildbewusstsein\, Erinnerung. Zur Phä\;nomenologie der anschaulichen Vergegenwä\;rtigungen. Texte aus dem Nachlass (1898&ndash\;1925) (Hua XXIII). Edited by Eduard Marbach. Den Haag: Martinus Nijhoff.
\nHusserl\, Edmund. 2020a. Studien zur Struktur des Bewuß\;tseins&ndash\;Teilband I: Verstand und Gegenstand. Texte aus dem Nachlass (1909&ndash\;1927) (Hua XLIII/1). Edited by Ullrich Melle and Thomas Vongehr. Cham: Springer.
\nHusserl\, Edmund. 2020b. Studien zur Struktur des Bewuß\;tseins&ndash\;Teilband II: Gefü\;hl und Wert. Texte aus dem Nachlass (1896&ndash\;1925) (Hua XLIII/2). Edited by Ullrich Melle and Thomas Vongehr. Cham: Springer.
\nJacobs\, Hanne. 2016. Husserl on Reason\, Reflection\, and Attention. Research in Phenomenology 46: 257&ndash\;276.
\nJacobs\, Hanne. 2021. Husserl on Epistemic Agency. In The Husserlian Mind\, ed. Hanne Jacobs\, 340&ndash\;351. London\; New York: Routledge.
\nJardine\, James. 2020. Edmund Husserl. In The Routledge Handbook of Phenomenology of Emotion\, ed. Thomas Szanto and Hilge Landweer\, 53&ndash\;62. London\; New York: Routledge.
\nJardine\, James. 2022. Empathy\, Embodiment\, and the Person. Husserlian Investigations of Social Experience and the Self. Cham: Springer.
\nLoidolt\, Sophie. 2021. The person as a fragile project: On personhood and practical agency in Husserl. In The Husserlian Mind\, ed. Hanne Jacobs\, 393&ndash\;406. London\; New York: Routledge.
\nMagrì\;\, Elisa. 2022. (Un)learning to see others. Perception\, types\, and position-taking in Husserl&rsquo\;s phenomenology. In Empathy\, Intersubjectivity\, and the Social World\, ed. Anna Bortolan and Elisa Magrì\;\, 261&ndash\;278. Berlin\; Boston: De Gruyter.
\nMü\;ller\, Jean Moritz. 2018. Emotion as Position-Taking. Philosophia 46: 525&ndash\;540.
\nMü\;ller\, Jean Moritz. 2020. Dietrich von Hildebrand. In The Routledge Handbook of Phenomenology of Emotion\, ed. Thomas Szanto and Hilge Landweer\, 114&ndash\;122. Routledge.
\nMulligan\, Kevin. 2013. Acceptance\, Acknowledgment\, Affirmation\, Agreement\, Assertion\, Belief\, Certainty\, Conviction\, Denial\, Judgment\, Refusal and Rejection. In Judgement and Truth in Early Analytic Philosophy and Phenomenology\, ed. Mark Textor\, 97&ndash\;136. Basingstoke: Palgrave Macmillan.
\nMü\;nsterberg\, Hugo. 1900. Grundzü\;ge der Psychologie I. Leipzig: Johann Ambrosius Barth.
\nReinach\, Adolf. 1911. Zur Theorie des negativen Urteils. In Mü\;nchener Philosophische Abhandlungen. Theodor Lipps zu seinem sechzigsten Geburtstag gewidmet von frü\;heren Schü\;lern\, 196&ndash\;254. Leipzig: Johann Ambrosius Barth.
\nReinach\, Adolf. 1912. Die Ü\;berlegung: ihre ethische und rechtliche Bedeutung I. Zeitschrift fü\;r Philosophie und philosophische Kritik 148: 181&ndash\;196.
\nReinach\, Adolf. 1913. Die Ü\;berlegung: ihre ethische und rechtliche Bedeutung II. Zeitschrift fü\;r Philosophie und philosophische Kritik 149: 30&ndash\;58.
\nReinach\, Adolf. 1982. On the Theory of the Negative Judgment. In Parts and Moments. Studies in Logic and Formal Ontology\, ed. Barry Smith\, trans. Barry Smith\, 315&ndash\;378. Mü\;nchen\; Wien: Philosophia Verlag.
\nReinach\, Adolf. 2017. Three Texts on Ethics. Translated by James H. Smith. Mü\;nchen\; Wien: Philosophia Verlag.
\nSalice\, Alessandro. 2015. Actions\, Values\, and States of Affairs in Hildebrand and Reinach. Studia Phaenomenologica 15: 259&ndash\;80.
\nSalice\, Alessandro. 2025. The Phenomenology of the Munich and Gö\;ttingen Circles. In The Stanford Encyclopedia of Philosophy\, ed. Edward N. Zalta and Uri Nodelman\, Fall 2025. Metaphysics Research Lab\, Stanford University.
\nSmith\, Barry. 1982. Introduction to Adolf Reinach &ldquo\;On the Theory of the Negative Judgment.&rdquo\; In Parts and Moments. Studies in Logic and Formal Ontology\, ed. Barry Smith\, 289&ndash\;314. Mü\;nchen\; Wien: Philosophia Verlag.
\nStavenhagen\, Kurt. 1925. Absolute Stellungnahmen. Eine ontologische Untersuchung ü\;ber das Wesen der Religion. Erlangen: Verlag der philosophischen Akademie.
\nStein\, Edith. 2010. Beiträ\;ge zur philosophischen Begrü\;ndung der Psychologie und der Geisteswissenschaften. Freiburg: Herder.
\nUemura\, Genki\, and Alessandro Salice. 2019. Motives in Experience: Pfä\;nder\, Geiger\, and Stein. In Phenomenology and Experience\, ed. Antonio Cimino and Cees Leijenhorst\, 129&ndash\;149. Leiden\; Boston: Brill.
\nVendrell Ferran\, Í\;ngrid. 2008. Die Emotionen: Gefü\;hle in der realistischen Phä\;nomenologie. Berlin: Akademie Verlag.
\nVendrell Ferran\, Í\;ngrid. 2015. The Emotions in Early Phenomenology. Studia Phaenomenologica 15: 349&ndash\;374.
\nVon Hildebrand\, Dietrich. 1916. Die Idee der sittlichen Handlung. Jahrbuch fü\;r Philosophie und phä\;nomenologische Forschung 3: 126&ndash\;252.
\nWindelband\, Wilhelm. 1884. Beiträ\;ge zur Lehre vom negativen Urteil. In Straß\;burger Abhandlungen zur Philosophie: Eduard Zeller zu seinem siebzigsten Geburtstage\, 165&ndash\;195. Tü\;bingen.
ORGANIZER;CN=Alexis Delamare: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=America/Los_Angeles:20270324T090000 DTEND;TZID=America/Los_Angeles:20270327T170000 SUMMARY:SoPheRE at 2027 Pacific Division Meeting of the American Philosophical Association UID:20260918T215322Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:America/Los_Angeles LOCATION:Portland\, United States DESCRIPTION:SoPheRECALL FOR PAPER AND PANEL PROPOSALS\n2027 Pacific Division Meeting of the American Philosophical Association\nMarch 24&ndash\;27\, 2027 | Portland\, Oregon
\nSubmission Deadline: October 6\, 2026
\nThe Society for the Phenomenology of Religious Experience (SoPheRE) invites paper and panel proposals for its session at the 2027 American Philosophical Association Pacific Division Meeting.
\nWe welcome proposals addressing phenomenological philosophical approaches to philosophy of religion\, comparative religion\, and world religions.
\nSubmission Guidelines\nIndividual papers: Submit an abstract of 200&ndash\;300 words. A completed paper may also be included. Presentations will be approximately 20&ndash\;30 minutes.
\nPanel proposals: Submit a 150-word introduction describing the panel theme and title\, together with 200&ndash\;300-word abstracts for each paper.
\nAll submissions should include each presenter&rsquo\;s:
\n·\;Full name
\n·\;Institutional affiliation and location (state/province or country)
\n·\;Email address
\n·\;Paper title in Title Case
\nMembership in SoPheRE is not required for submission or acceptance. However\, accepted presenters must become current SoPheRE members before the session information is submitted to the APA. Presenters must also register for the APA meeting and pay the applicable APA registration fee.
\nPlease send proposals and questions to Olga Louchakova-Schwartz at olga@sophere.org.
\nFor information about SoPheRE and membership\, visit http://sophere.org.
\nAnnual SoPheRE Membership\n·\;Fully employed members: $65 USD
\n·\;Emeriti: $45 USD
\n·\;Graduate students and underemployed members: $35 USD
ORGANIZER;CN=Olga Louchakova-Schwartz: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260918T212352Z DTSTART;TZID=America/Los_Angeles:20270324T160000 DTEND;TZID=America/Los_Angeles:20270324T160000 SUMMARY:SoPheRE at 2027 Pacific Division Meeting of the American Philosophical Association UID:20260918T215323Z-iCalPlugin-Grails@fe80:0:0:0:20f6:41ff:fe59:be4a%3 TZID:America/Los_Angeles LOCATION:Portland\, United States DESCRIPTION:SoPheRECALL FOR PAPER AND PANEL PROPOSALS 2027 Pacific Division Meeting of the American Philosophical Association
\nMarch 24&ndash\;27\, 2027 | Portland\, Oregon
\nSubmission Deadline: October 6\, 2026
\nThe Society for the Phenomenology of Religious Experience (SoPheRE) invites paper and panel proposals for its session at the 2027 American Philosophical Association Pacific Division Meeting.
\nWe welcome proposals addressing phenomenological philosophical approaches to philosophy of religion\, comparative religion\, and world religions.
\nSubmission Guidelines
\nIndividual papers: Submit an abstract of 200&ndash\;300 words. A completed paper may also be included. Presentations will be approximately 20&ndash\;30 minutes.
\nPanel proposals: Submit a 150-word introduction describing the panel theme and title\, together with 200&ndash\;300-word abstracts for each paper.
\nAll submissions should include each presenter&rsquo\;s:
\n·\;Full name
\n·\;Institutional affiliation and location (state/province or country)
\n·\;Email address
\n·\;Paper title in Title Case
\nMembership in SoPheRE is not required for submission or acceptance. However\, accepted presenters must become current SoPheRE members before the session information is submitted to the APA. Presenters must also register for the APA meeting and pay the applicable APA registration fee.
\nPlease send proposals and questions to Olga Louchakova-Schwartz at olga@sophere.org.
\nFor information about SoPheRE and membership\, visit http://sophere.org.
\nAnnual SoPheRE Membership
\n·\;Fully employed members: $65 USD
\n·\;Emeriti: $45 USD
\n·\;Graduate students and underemployed members: $35 USD
\nhttps://sophere.org/membership/
ORGANIZER;CN=Olga Louchakova-Schwartz: METHOD:PUBLISH END:VEVENT END:VCALENDAR