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:20260723T185916Z DTSTART;TZID=Europe/Rome:20260704T090000 DTEND;TZID=Europe/Rome:20260724T170000 SUMMARY:Collegium Phaenomenologicum 2026: Climate Philosophy in the Capitalocene UID:20260723T213301Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%3 TZID:Europe/Rome LOCATION:Città di Castello\, Italy DESCRIPTION:Call for applications: Deadline extended to March 1 2026
\nCollegium \;Phaenomenologicum \;2026: \;Climate Philosophy in the Capitalocene
\nThe theme for the Collegium Phaenomenologicum 2026 is climate philosophy in the anthropocene. \;Climate philosophy responds to environmental destabilization by discussing climate temporalities and spatialities\, eco-politics\, climate justice\, climate affects\, and the ethical and political reorientations demanded by climate change. Climate philosophy also rethinks climate\, partly in response to global heating\, as world in the phenomenological sense and as history and habitat of life on earth. The Capitalocene references the Anthropocene dominated by colonial capitalism and its uneven and ongoing histories. In the first week\, we will question\, in discussion with phenomenology and climate science\, how the temporal framing of climate change is narrated. The second week moves the focus to space by exploring\, principally in conversation with deconstruction and French philosophy more broadly\, how climate change alters the sense of world beyond globalization. The final week&rsquo\;s course draws on eco-marxism\, bio-politics\, and eco-feminism to propose a fundamental rethinking of the political at the end of the world.
\nThe Collegium runs from July 6th to 24th\, 2026\, preceded by the participants' conference on July \;4th and 5th. \;The deadline to apply has been extended to March 1\, 2026\, and \;we welcome applications from within philosophy and related disciplines concerned with the overarching theme. \;
\nFurther details of the topic and the lecturers\, abstracts for each of the three courses\, and application forms are available on the website at
\nhttps://collegiumphaenomenologicum.org/ \;
\nFor all enquiries contact:
\nMatthias Fritsch (director) \;matthias.fritsch@concordia.ca
\nRebecca van der Post (graduate assistant) \;graduateassistant2026@gmail.com
ORGANIZER;CN=Matthias Fritsch: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260723T185916Z DTSTART;TZID=Europe/Rome:20260723T180000 DTEND;TZID=Europe/Rome:20260729T170000 SUMMARY:Edith Stein Sommerakademie 2026: Postfaktisch? Über die Zukunft der Wahrheit UID:20260723T213302Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%3 TZID:Europe/Rome LOCATION:Teresianum\, Piazza di San Pancrazio 5A\, Roma\, Italy\, I-00152 DESCRIPTION:Die Sommerakademie wird folgende Themen behandeln:
\nEdith Stein widmet sich intensiv dem Studium von Wahrheit. Wir werden uns somit nicht nur mit den Werken Edith Steins beschä\;ftigen\, sondern uns vielmehr wie sie und in ihrem Geist die fundamentale Frage nach Wahrheit aus biblischer\, theologischer\, philosophischer\, anthropologischer und spiritueller Perspektive stellen.
\nDie Sommerakademie mö\;chte grundlegende Fragen des christlichen Lebens wissenschaftlich erö\;rtern. Dieses Jahr soll ganz der Frage nach Wahrheit gewidmet sein. Die Sommerakademie richtet sich hauptsä\;chlich an junge Menschen unter 35 Jahren\, ist jedoch auch fü\;r Teilnehmer auß\;erhalb dieser Altersgruppe offen. Bei begrenzter Kapazitä\;t haben junge Menschen Vorrang.
\nWahrheit. Fü\;r immer verloren?
\nProf. Dr. Tonke Dennebaum\, Johannes Gutenberg-Universitä\;t Mainz
\n
Kann man heute noch von &bdquo\;Wahrheit&ldquo\; sprechen? Zeigen nicht Philosophie und Naturwissen-schaft\, dass wir davon lieber die Hä\;nde lassen sollten? Und doch ist die Sehnsucht nach Wahrheit heute groß\; &ndash\; aber auch verfü\;hrerisch und vielleicht sogar gefä\;hrlich. Wie also kann ein Bekenntnis zur Wahrheit aussehen\, das klar und eindeutig ist\, und zugleich den Heraus-forderungen der pluralen Welt gerecht wird?
Zur Beziehung von Werterkenntnis und personaler Verwirklichung bei Scheler und Stein
\nDr. Monika Adamczyk-Enriquez\, Edith-Stein-Archiv zu Kö\;ln\, Ignatianum Universitä\;t in Krakau
\n
Max Scheler\, einer der bedeutendsten Vertreter der philosophischen Axiologie im 20. Jahrhundert\, entwickelte eine grundlegende Beschreibung von Werten und ihrer Hierarchie und betonte dabei ihren idealen Charakter. Zugleich zeigte er die erkenntniserschließ\;ende Rolle des Fü\;hlens und der personalen Akte fü\;r die Erfassung von Werten auf.
Edith Stein greift Schelers Ansatz auf\, verschiebt jedoch den Akzent. Wä\;hrend bei Scheler die Beziehung zwischen Person und Werten primä\;r in einer erkenntnistheoretischen Perspektive erscheint\, richtet Stein den Blick stä\;rker auf die Person selbst als Ort der Aneignung und Verwirklichung von Werten. Ihr Interesse gilt der inneren Struktur der Person\, der Verantwortlichkeit sowie den Bedingungen personaler Reifung und Entwicklung. Die Teilnehmenden erhalten einen Einblick in die Gemeinsamkeiten und Unterschiede beider Ansä\;tze und werden eingeladen\, darü\;ber nachzudenken\, wie Werte im eigenen Leben erkannt\, angeeignet und verwirklicht werden kö\;nnen.
Schö\;nheit und Wahrheit - umstrittene Werte in Philosophie und Kunst
Dr. Pia Lilienstein\, Universitä\;t Erlangen-Nü\;rnberg
\n
Rom gilt als Geburtsstä\;tte des Barock\, jener Kunstepoche\, die Schö\;nheit dynamischer\, intensiver\, sinnlicher und dramatischer als je zuvor inszenierte und die die christliche Weltanschauung und Offenbarung in eindrucksvolle Kunstwerke ü\;bersetzte. Die Kü\;nstlerinnen und Kü\;nstler um 1900 brachen vehementer noch als diejenigen des 19. Jahrhunderts mit dieser Kunst- und Bildauffassung. Friedrich Nietzsche z.B. rebellierte gegen die platonische Trias des Guten\, Wahren und Schö\;nen und schrieb &bdquo\;Die Wahrheit ist hä\;sslich: Wir haben die Kunst\, damit wir nicht an der Wahrheit zu Grunde gehen&ldquo\;. Edith Stein\, als Zeitgenossin der Klassischen Moderne hingegen schrieb an Roman Ingarden\, dass sie es im Leben mit der Kultur und in der Kunst mit der Schö\;nheit hielte und in beidem die Harmonie suche\, also im Grunde das Ordnende\, Erhabene und Transzendente. \;
Der moderne Zweifel am Wert der Schö\;nheit und an der Wahrheit von Bildern wird mit den digitalen Sehgewohnheiten und dem Bildmedium der KI-generierten Bilderwelten zu einer Selbstverstä\;ndlichkeit. Gleichzeitig schä\;rft sich in der Kunst das Bewusstsein fü\;r den Wert leiblicher Wahrnehmungen und ä\;sthetischer Erfahrungen als Erkenntniszugä\;nge. Der Rü\;ckblick in vergangene Kunstepochen und ein Vergleich von Edith Stein mit Kü\;nstlerinnen ihrer Generation kö\;nnte interessante Impuls fü\;r das aktuelle Nachdenken ü\;ber diese Fragen geben.
Neben dem philosophisch-kunsthistorischen Teil soll es auch die Gelegenheit geben\, gemeinsam die durch Architektur und kü\;nstlerischen Inszenierung verdichtete\, ä\;sthetisch-spirituelle Atmosphä\;re eines barocken Kirchenbau zu erkunden.
Wahrheit in der Technik\, Wirtschaft und Produktinnovation
Prof. Dr. Sarah Spiekermann-Hoff\, Department fü\;r Wirtschaftsinformatik und Operations Management der Wirtschaftsuniversitä\;t Wien
\n
Welchen Beitrag kann die materiale Wertethik (Scheler\, Hartmann) und Wahrnehmungspsychologie (Fuchs) zum Thema "Wahrheit in der Technik\, Wirtschaft und Produktinnovation&ldquo\; leisten? An diesem Tag geht es zunä\;chst um die Art\, wie Schelers materiale Wertethik in ein &bdquo\;Value-based Engineering&ldquo\; fü\;r IT und KI Produkte ü\;bersetzt worden ist. Hier wird die philosophische Wertontologie fü\;r IT Design vorgestellt\, wie sie heute im ISO-Standard 24748-7000 verankert ist und weltweit genutzt wird. Ein kleiner IT Design Workshop rahmt diesen Teil ein. Ferner wird das Theme Werte in der Ö\;konomie besprochen und wie ein Wertverstä\;ndnis im Sinne Schelers fundamental abweicht zu dem\, was wir heute in der Ö\;konomie als Wert begreifen.
Der Einfluss der Psyche auf die Umsetzung von Werthaltungen
Prim. Dr. David Oberreiter MBA\, Institut fü\;r Psychotherapie des Kepler Universitä\;tsklinikums Linz
\nInnerpsychische Vorgä\;nge beeinflussen einerseits das Erkennen von Werten als auch die Fä\;higkeit\, jene Werte zu verwirklichen. Es gibt psychische Zustä\;nde\, die es erschweren oder gar unmö\;glich machen\, Wahrheiten zu erkennen und sich gemä\;ß\; diesen zu verhalten. Andere psychische Aspekte hingegen sind fö\;rderlich fü\;r die Verwirklichung von Werten. Begü\;nstigende psychischen Faktoren sollten im Fokus der eigenen Entwicklung stehen.
\nWeitere Informationen\, einschließ\;lich Teilnahmegebü\;hren und Unterkunftsmö\;glichkeiten\, finden Sie unter:
ORGANIZER;CN=Joshua Roe: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260723T185916Z DTSTART;TZID=Europe/Riga:20260724T170000 DTEND;TZID=Europe/Riga:20260801T170000 SUMMARY:The F-word: autofiction as resistance to patriarchy UID:20260723T213303Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%3 TZID:Europe/Riga LOCATION:Saulkrasti\, Latvia DESCRIPTION:Feminism gives us a vision\, a framework\, and tools to upend systems. One of those systems is how we think of language and the self. Is it possible to say what is true\, when stories are always already framed by the world in which they take place? What role does autofiction play in our own lives\, in the process of resistance\, in the call for that which remains invisible? The poetic attention inherent in autofiction\, in escrevivê\;ncia\, that is inherent in the work\, is created for and by and to address the necessity of the impossible. Autofiction as an act of God\, of the transcendent that manifests itself in the real\, in lived experience\, and as such is aimed at resisting the patriarchy.
\nIn this symposium we aim to bring together people with whom this theme resonates\, and we ask people to share from their own life\, practise\, profession\, in order to create an ongoing conversation as a way to build resilience. We explicitly invite people to embrace the difference they bring in to contribute towards this shared endeavour. \;
\nAutofiction as Resistance as a method
\nDuring this week we aim to work together on exploring the themes that are central to this circle also in the way we participate. We explicitly invite people to share their insights\, artistic practises and theoretic understanding in a way that invites collaborative thinking. For this reason academic presentations are not accepted\, although a presentation can be a part of a larger workshop. Please indicate in your application how much time you would need for your intervention\, and a brief description on how you aim to use the time allotted to your session. First-time experiments are as welcome as tested concepts. \;
\nParticipants without workshops/sharing of their own personal project/ideas are also most welcome to collaborate during the week in the interactive program. \;
\nAbout Nordic Summer University (NSU):
\nNSU is a space for collaboration between disciplines/peoples/ideas. During the Summer Session several study circles\, each hosting their own program\, will come together &ndash\; participants are welcome to join different circles/programmes during the week. NSU is a horizontal organisation\, being present means you are a member and part of the organisation.
\nCosts
\nNSU offers a limited amount of grants and scholarships. If you are interested in receiving one (which means a reduced participation fee of 100 euro for the whole week)\, please let us know while applying. \;
\n100 euros Scholarship (in shared 4-bed rooms with shared bathroom)
\n1250 euros Institutional price/any room type
\n900 euros Institutional price PhD/any room type
\n950 euros Single room
\n700 euros Bed in double room
\n1000 euros Double room 1 adult 1 child
\n1200 euros Family room 1 adult 2 children
\n1800 euros Family room 2 adults 2 children
\n1500 euros Family room 2 adults 1 child
\n500 euros Camping \;
\nThis includes accommodation and all meals for the full week. The price also includes NSU membership\, so it is not necessary to purchase it separately. Those who have already attended a winter symposium and paid the membership will receive a discount code to deduct the membership fee. No refunds will be given if participants pay membership twice by mistake\, so please mention in your application that you already attended an NSU event this year\, to receive a discount code.
\nDeadlines
\nPlease send us a short text explaining your aim / topic / idea\, how much time you would need to host the experience\, and what materials you would require (paper/paint/bicycles)\, which we will try to accommodate. \;
\nPlease send us your application by April 5th. Especially if you would like to be considered to receive a grant/scholarship\, as decisions on grants/scholarships will be made at the end of April. Deadline to confirm and pay your spot as a grant/scholarship receiver is May 1st. \;
\nOther applicants are accepted on a rolling basis. Final deadline to apply: May 10th. By May 15th you will need to register and pay for the accommodation.
\nApplications and queries can be send to: nicole.nobyeni@nsuweb.org
\nPlease be aware that everyone involved at Nordic Summer University is collaborating on a voluntary basis.
\nAbout the Circle:
\nHow to think/write/be/inter-act without being limited by an already outlined goal/outcome/impact? How to explore what is messy/confused/embodied while accepting that exploration is always also taking place within philosophy/genre/language/life &ndash\; within what is. That is\, our attempt to explore\, to transcend our sites of speech happens in this world and is framed by the situatedness of our lives. Could it be otherwise? This study circle aims to take advantage of the network\, space and openness provided by the Nordic Summer University to raise questions that cannot be answered/grounded/voiced\, for philosophers/writers/feminists and/or/as-well-as those who are other(s/ed/ing). \;
\nThis study circle will explore the liminality of not belonging in a discipline/space/frame/ category/nation. Accepting language as the limit/tool/curse and an unavoidable starting point\, building upon the work of Irigaray/Arendt/Ettinger\, this state of exception of being-with/in/of language is not simple put aside\, but accepted as a reality which is &ldquo\;disturbing\, overwhelming\, and sometimes too close for comfort&rdquo\;. \;
\nThese tensions open up a liminal space &ndash\; how to think/write/be/inter-act within such a space\, while being an/Other\\not-I/(m)\\Other within feminist philosophy? How to write/create/live as a being that is more than the categories available to mark/describe/situate them? How to explore power as a temporary space\, a moment\, political and liminal? How to read and ground ourselves in feminist philosophy while also living/m-othering/PhD-ing? How to even ask/write/question these questions\, without falling prey to the linearity inherent in what/who/why it means to question? \;
\n\nMore information: https://www.nsuweb.org/study-circles/circle-4-an-other-not-i-m-other-in-feminist-philosophy/ \;
ORGANIZER;CN=Nicole Des Bouvrie: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260723T185916Z DTSTART;TZID=Europe/Riga:20260724T170000 DTEND;TZID=Europe/Riga:20260801T170000 SUMMARY:The F-word – Autofiction as Resistance to Patriarchy UID:20260723T213304Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%3 TZID:Europe/Riga LOCATION:Saulkrasti\, Latvia DESCRIPTION:Feminism gives us a vision\, a framework\, and tools to upend systems. One of those systems is how we think of language and the self. Is it possible to say what is true\, when stories are always already framed by the world in which they take place? What role does autofiction play in our own lives\, in the process of resistance\, in the call for that which remains invisible? The poetic attention inherent in autofiction\, in escrevivê\;ncia\, that is inherent in the work\, is created for and by and to address the necessity of the impossible. Autofiction as an act of God\, of the transcendent that manifests itself in the real\, in lived experience\, and as such is aimed at resisting the patriarchy.
\nIn this symposium we aim to bring together people with whom this theme resonates\, and we ask people to share from their own life\, practise\, profession\, in order to create an ongoing conversation as a way to build resilience. We explicitly invite people to embrace the difference they bring in to contribute towards this shared endeavour. \;
\nAutofiction as Resistance as a method
\nDuring this week we aim to work together on exploring the themes that are central to this circle also in the way we participate. We explicitly invite people to share their insights\, artistic practises and theoretic understanding in a way that invites collaborative thinking. For this reason academic presentations are not accepted\, although a presentation can be a part of a larger workshop. Please indicate in your application how much time you would need for your intervention\, and a brief description on how you aim to use the time allotted to your session. First-time experiments are as welcome as tested concepts. \;
\nParticipants without workshops/sharing of their own personal project/ideas are also most welcome to collaborate during the week in the interactive program. \;
\nAbout Nordic Summer University (NSU):
\nNSU is a space for collaboration between disciplines/peoples/ideas. During the Summer Session several study circles\, each hosting their own program\, will come together &ndash\; participants are welcome to join different circles/programmes during the week. NSU is a horizontal organisation\, being present means you are a member and part of the organisation.
\nCosts
\nNSU offers a limited amount of grants and scholarships. If you are interested in receiving one (which means a reduced participation fee of only 100 euro for the whole week)\, please let us know while applying. \;
\nThis includes \;accommodation and all meals for the full week. The price also includes NSU membership\, so it is not necessary to purchase it separately. Those who have already attended a winter symposium and paid the membership will receive a discount code to deduct the membership fee &ndash\; please contact us before you register to receive the discount code. No refunds will be given if participants pay membership twice by mistake\, so please mention in your application that you already attended an NSU event this year\, to receive a discount code.
\nDeadlines
\nPlease send us a short text explaining your aim / topic / idea\, how much time you would need to host the experience\, and what materials you would require (paper/paint/bicycles)\, which we will try to accommodate. \;
\nPlease send us your application by April 5th. \;Especially if you would like to be considered to receive a grant/scholarship\, as decisions on grants/scholarships will be made at the end of April. Deadline to confirm and pay your spot as a grant/scholarship receiver is May 1st. \;
\nOther applicants are accepted on a rolling basis. Final deadline to apply: May 10th. By May 15th you will need to register and pay for the accommodation.
\nApplications and queries can be send to: nicole.nobyeni@nsuweb.org
\nPlease be aware that everyone involved at Nordic Summer University is collaborating on a voluntary basis.
\nAbout the Circle:
\nHow to think/write/be/inter-act without being limited by an already outlined goal/outcome/impact? How to explore what is messy/confused/embodied while accepting that exploration is always also taking place within philosophy/genre/language/life &ndash\; within what is. That is\, our attempt to explore\, to transcend our sites of speech happens in this world and is framed by the situatedness of our lives. Could it be otherwise? This study circle aims to take advantage of the network\, space and openness provided by the Nordic Summer University to raise questions that cannot be answered/grounded/voiced\, for philosophers/writers/feminists and/or/as-well-as those who are other(s/ed/ing). \;
\nThis study circle will explore the liminality of not belonging in a discipline/space/frame/ category/nation. Accepting language as the limit/tool/curse and an unavoidable starting point\, building upon the work of Irigaray/Arendt/Ettinger\, this state of exception of being-with/in/of language is not simple put aside\, but accepted as a reality which is &ldquo\;disturbing\, overwhelming\, and sometimes too close for comfort&rdquo\;. \;
\nThese tensions open up a liminal space &ndash\; how to think/write/be/inter-act within such a space\, while being an/Other\\not-I/(m)\\Other within feminist philosophy? How to write/create/live as a being that is more than the categories available to mark/describe/situate them? How to explore power as a temporary space\, a moment\, political and liminal? How to read and ground ourselves in feminist philosophy while also living/m-othering/PhD-ing? How to even ask/write/question these questions\, without falling prey to the linearity inherent in what/who/why it means to question? \;
\nMore information: \;https://www.nsuweb.org/study-circles/circle-4-an-other-not-i-m-other-in-feminist-philosophy/ \;
ORGANIZER;CN=Nicole Des Bouvrie: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260723T185916Z DTSTART;TZID=Europe/Lisbon:20260725T000000 DTEND;TZID=Europe/Lisbon:20260725T000000 SUMMARY:Phenomenology and the Political: Experience\, Power\, and Methods UID:20260723T213305Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%3 TZID:Europe/Lisbon LOCATION:Covilhã\, Portugal DESCRIPTION:International Conference
\nPhenomenology and the Political:
\nExperience\, Power\, and Methods
\n2-3 December 2026
\nUniversity of Beira Interior
\n(Covilhã\;\, Portugal)
\nConfirmed Speakers:
\nThomas Bedorf (Hagen)
\nFrank Chouraqui (Leiden)
\nSteffen Herrmann (Hagen)
\nMariana Larison (Buenos Aires)
\nRicardo Mendoza-Canales (Lisbon)
\nDelia Popa (Vilanova)
\nThe relationship between phenomenology and politics has long been complex and contested. While Husserl famously positioned phenomenology as a rigorous science of essences\, focused on the structures of consciousness and the epoché\;\, he also emphasized the inseparability of experience from its temporal\, cultural\, and historical horizons. His methodological rigor has often been interpreted as apolitical\, privileging descriptive clarity over engagement with collective life. Subsequent phenomenologists&mdash\;ranging from Merleau-Ponty\, Sartre\, and Arendt to Fanon\, Young\, Levinas\, Butler\, Schutz\, and Derrida&mdash\;have demonstrated that these structures of meaning\, intersubjectivity\, and experience carry profound political implications. Their work shows that politics is not only enacted in institutions but lived\, embodied\, and experienced\, and that power\, legitimacy\, and social norms are shaped through both visibility and concealment\, presence and absence.
\nThis conference builds on these insights\, exploring the reciprocal transformation between phenomenology and politics: phenomenology illuminates political phenomena\, while political realities&mdash\;inequalities\, conflicts\, and power asymmetries&mdash\;reshape phenomenological inquiry. The conference seeks to foster dialogue on how political worlds are constituted\, contested\, and transformed through experience\, social practices\, and collective recognition. Particular attention will be given to the relational and structural dimensions of power\, the temporal and historical constitution of political life\, and the ways in which phenomenology can both reveal and be reshaped by these realities.
\nBy foregrounding experience\, structural dynamics\, and methodological innovation\, the conference aims to create a space for international dialogue among scholars investigating how phenomenology and politics transform one another\, offering insights into authority\, legitimacy\, inequality\, and the lived dimensions of political life.
\nWe welcome abstracts addressing\, but not limited to:
\n·\; \; \; \; \; \; Methodological Innovation: How phenomenological methods evolve when applied to political phenomena\, and how engagement with political realities reshapes conceptual and analytic frameworks.
\n·\; \; \; \; \; \; Experience and Embodiment: Lived\, bodily\, and affective dimensions of political life\, including trust\, conflict\, solidarity\, exclusion\, and resistance.
\n·\; \; \; \; \; \; Power\, Presence\, and Absence: How visibility\, concealment\, and structural asymmetries shape political authority\, legitimacy\, and relational dynamics.
\n·\; \; \; \; \; \; Political Ontology and Structures: How social\, institutional\, material\, and historical conditions constitute political realities\, making them intelligible\, contestable\, and transformable.
\n·\; \; \; \; \; \; Temporal and Historical Dimensions: Memory\, anticipation\, rupture\, and the opening of political futures.
\n·\; \; \; \; \; \; Subjectivation\, Emancipation and Agency: How political realities shape subjectivity\, identity\, and collective self-understanding\, and how these processes inform phenomenological inquiry.
\n·\; \; \; \; \; \; Technology and Mediation: The role of technology\, media\, and communication infrastructures in shaping political experience\, authority\, and participation.
\n·\; \; \; \; \; \; Normativity and Epistemic Foundations: How phenomenology illuminates the frameworks through which political knowledge\, critique\, and understanding emerge.
\n·\; \; \; \; \; \; Interdisciplinary Approaches: Contributions from political theory\, cultural studies\, media and communication studies\, or related fields examining the reciprocal shaping of politics and phenomenology.
\nWe welcome proposals for academic contributions that speak to the concerns of the conference as outlined above. Each speaker will have 20 min. for presentation\, followed by 15 min. of questions and discussion. Interested speakers should submit a 400-words abstract\, accompanied by a short biographical note\, including your full name\, institutional affiliation\, and a short bio (100 words)\, to phenomenologyandthepolitical@gmail.com by 25/07/2026. Decision notices will be emailed by 1/9/2026. The conference has been conceived as a two-day in-person event\, but if the number of quality submissions exceeds expectations\, a third day may be added. The conference will be held in English. There is no registration fee\, and the organization cannot cover travel or accommodation costs. For further details or inquiries\, please contact the conference organizers at the above-mentioned email addresses.
\nOrganization: Albano Pina and Janilce Praseres (PRAXIS/UBI)
ORGANIZER;CN=Albano Pina: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260723T185916Z DTSTART;TZID=Europe/Berlin:20260725T180000 DTEND;TZID=Europe/Berlin:20260725T220000 SUMMARY:IGRec Roundtable Discussion: How to Live a Right Life in the Wrong Universe UID:20260723T213306Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%3 TZID:Europe/Berlin LOCATION:DOCK 11 Saal 4\, Kastanienalle 79\, Berlin 10435\, Berlin\, Germany\, 10435 DESCRIPTION:Our historical moment does not appear particularly conducive to ethical reflection. On the one hand\, the illiberal side of contemporary political conflicts is often driven by cynicism and a spirit of resentment rather than by any aspiration to moral truth. Political polarisation fosters a friend&ndash\;enemy logic that is either non-ethical or only dubiously ethical\, where\, to paraphrase Marx\, it becomes less important to convince one's opponent than to strike a blow against them. On the other hand\, the individual perspective and sense of personal responsibility&mdash\;both indispensable to ethical thinking&mdash\;have also receded in an age marked by identity claims and increasing pressures towards standardisation. This stands in sharp contrast to the flourishing of ethical philosophy during the 1990s and early 2000s.\nNevertheless\, philosophers associated with the Institute for Global Reconstitution maintain that ethics\, as distinct from morality\, deserves renewed attention\, not least because the current polycrisis possesses a profound ethical dimension. The present polarisation itself has ethical roots: the liberal "beautiful soul" is increasingly confronted by a combination of moral traditionalism and overt cynicism\, as exemplified by the political leaderships of Russia and the United States. At the same time\, this confrontation places the subject in the fundamentally unethical position of mortal combat. Likewise\, existing universalist projects&mdash\;whether environmentalist\, socialist\, or anti-colonial&mdash\;are driven by scientific and political imperatives. Yet their repeated inability to achieve their stated aims often transforms them into individual moral commitments\, bringing with them a distinct set of philosophical problems.\nAgainst this background\, the roundtable will address the following questions:\nCan there be an ethical standpoint that constitutes a genuine alternative to morality?\;
\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=Damian Nussbaumer;CN=Leire Urricelqui: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260723T185916Z DTSTART;TZID=Europe/London:20260801T234500 DTEND;TZID=Europe/London:20260801T234500 SUMMARY:Literature and the Body: The Relations Between Being and Writing UID:20260723T213308Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%3 TZID:Europe/London DESCRIPTION:Submissions open: \;June 15\, 2026 &ndash\; August 1\, 2026
\nNesir: Journal of Literary Studies \;welcomes submissions for its October 2026 issue\, which seeks to reconsider how literature translates bodily experience into writing and visibility\, and how the body\, in turn\, discloses and shapes literary meaning.
\nContemporary cultural forces\, which we both shape and endure\, demand a renewed examination of the body through literature and of literature through the body. The loss of physical touch during the pandemic has intensified the body&rsquo\;s alienation from its social and emotional milieus\, while a digital culture governed by speed\, distance\, and surface erodes the possibility of tactile meaning and embodied encounter. Current debates on identity\, gender\, and representation have heightened corporeal visibility\, yet they seldom foreground literature&rsquo\;s power to reinscribe the body or the body&rsquo\;s unique role in shaping literary sense and experience. Meanwhile\, thinkers from Nietzsche and Foucault to Merleau-Ponty and Kearney reaffirm the body as a privileged locus of meaning\, perception\, and interpretation.
\nLiterature&rsquo\;s varied portrayals of the body\, and its own material dimension\, both mirror and challenge the ontologies and cultural norms of their historical moments. In ancient tragedy\, the body serves as a threshold to the divine\; in medieval narratives it is sanctified and purified through suffering\; in Renaissance texts it becomes an ideal of visibility and measurability. In the modern novel the body is frequently rendered as disciplined and gendered\, whereas contemporary narratives present it as displaced\, proliferating\, and fluid\, prominent within posthumanist and transhumanist discussions. We therefore invite essays that not only engage with current debates on corporeality but also trace the historical trajectories through which meanings\, representations\, and theories of the body have been fashioned across the diverse epochs of literary and cultural history.
\nOnly a renewed attention to the body can meaningfully address literature&rsquo\;s most pressing crises\, including the loosening bond between language and world\, the erosion of sensory immediacy\, and the growing disembodiment of reading. This issue therefore welcomes essays that conceive literature as an ontological threshold\, poised between meaning and sensation\, writing and life\, word and world.
\nThis issue accepts research articles and book reviews in Turkish or English. Contributions should be prepared in accordance with Nesir&rsquo\;s submission and citation guidelines and must be submitted through the journal&rsquo\;s online submission system: \;nesirdergisi.com
\nSubmissions may address\, but are not limited to\, the following topics:
\nNesir&rsquo\;s submission and citation guidelines: \;https://nesirdergisi.com/index.php/nesir/about/submissions#authorGuidelines
\n---
\nNesir: Journal of Literary Studies \;is an international\, peer-reviewed journal dedicated to literary theory\, historiography\, and comparative literary studies. The journal is indexed in major international databases including DOAJ\, MLA International Bibliography (EBSCO)\, Linguistic Bibliography Online (Brill)\, TR Dizin\, and EBSCOhost databases. All submissions undergo a double-blind peer review process.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260723T185916Z DTSTART;TZID=Europe/Berlin:20260803T090000 DTEND;TZID=Europe/Berlin:20260805T170000 SUMMARY:2026 ICNAP XVII: Phenomenology and Social Critique UID:20260723T213309Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%3 TZID:Europe/Berlin LOCATION:Konstanz\, Germany ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260723T185916Z DTSTART;TZID=Europe/Warsaw:20260808T090000 DTEND;TZID=Europe/Warsaw:20260809T170000 SUMMARY:Artifices: technology\, thought\, art UID:20260723T213310Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%3 TZID:Europe/Warsaw LOCATION:EJSMONDA 2\, Gdynia\, Poland DESCRIPTION:Our contemporary world is increasingly enamored by artificiality\, yet the Artificial Intelligence moniker of the latest dot-com bubble triggers profound anxieties. The idea that we can create an artificial intelligence by way of machinic technology is by no means novel in the history of culture. In the Iliad\, for example\, Homer speaks of Hephaestus&lsquo\; &ldquo\;handmaidens wrought of gold in the semblance of living maids&rdquo\;\, characteristic by their intelligence\, speech and strength. To Aristotle\, technê\; \;was a craft grounded in knowledge\, and in this sense AI is precisely a product of practice\, an art. Thus\, it can be argued that artificial is our use of encyclopedias\, as much of our use of chatbots who in turn perform database searches on our behalf. Should not thinking machines\, wrought by our own technological mastery\, be a solace and relief?
\nClearly\, our concerns with AI and the potential chaos brought about by Large Language Models (LLMs) are significant and diverse. We know that LLMs can have environmental\, social\, juridical\, and economic effects that are poorly understood\, but potentially cataclysmic in force. artifices\, the 6th Ereignis Conference\, seeks to bring together thinking from across philosophy\, social theory\, and psycho-analysis to shed light on the complex emergence of AI. We approach artifice in its broadest sense: as that which is derived\, non-originary\, or external to traditional notions of the authentic. Relevant areas of examination and contestation are whether AI should be considered as generating a novel kind of alterity\, prompting us to ask whether the Other is being reduced to a zero degree of algorithmization or manifesting as a radical new ethical encounter. Further\, we can ask whether LLMs should be viewed not merely as models of cognition but as schizoanalytic desiring-machines that actively reorganize the circuits of human affect\, labor\, and planetary life. This necessitates a fundamental questioning of the natural/artificial distinction itself\; by deconstructing this binary\, we reveal how our anxieties regarding the cyborg reflect a deeper lack\, forcing us to confront the structural brokenness of a humanity that has always been technologically mediated.
\nThis conference invites new ways of positioning &ldquo\;thinking machines&rdquo\; in relation to humans through the lenses of alterity\, psychoanalysis\, and schizoanalysis. We seek to explore AI not as a mere model of cognition\, but as a machinic assemblage that reorganizes desire\, labor\, and planetary forms of life. Drawing on the tension between the Other as a source of alienation (Sartre) and a source of creation (Levinas)\, we ask how AI functions as a Big Other or as an instansiation of the symbolic order. Beyond simple ethics or regulation\, we aim to address the &ldquo\;cyborging&rdquo\; of humanity and the political task of philosophy -- moving toward a post-Lacanian and Deleuzian understanding of how modes of life and care can be composed within the shadow of the machinic earth.
\nKey Questions
\nWe invite papers from across disciplines that engage one or more of these questions: \;
\nInvitation
\nWe invite papers from all traditions and schools of philosophy and adjoining discipline (critical and social theory\, psycho-analysis and schizoanalysis\, media studies and arts\, literary theory and comparative literature\, etc.) to address any of the topics and questions above. Submissions should be structured\, well-argued\, and show evidence of rigorous scholarship. Include an abstract (max. 300 words) and a short author bio (max. 50 words). \;
\nSubmit abstracts by June 15\, 2026 \;(extended) through our online submission engine at ereignis.no. We will return to you with a notification on acceptance. Registration is required.
\nHybrid format
\nThe conference will be held on-site in Gdynia\, Poland\, on August 8 and 9\, 2026\, and on-line on the Zoom videoconferencing platform for those unable to attend in person. More information about travel and accommodation is available on the conference page. For accepted papers\, registration will be required by July 1\, 2026.
\nConfirmed keynote speaker
\nSessions
\nPapers are timed to 20 minutes and followed by a Q&\;A with the audience. Each session is moderated.
\nPublishing opportunities
\nAll authors are encouraged to submit essay-versions of their presentation to a themed issue of our peer-reviewed journal\, Inscriptions. Deadline for submitting full-text essays will be October 15\, 2026. Note that this journal has its own criteria for submission\, review and publication. For more information\, see the journal&lsquo\;s about page. \;
\nConference fee
\nScholastic committee
\nOrganisers
\nThis event is hosted by Ereignis Center for Philosophy and the Arts and Inscriptions &mdash\; a journal for contemporary thinking on art\, philosophy and psycho-analysis.
\nMore information about travelling to Gdynia\, Poland\, visa requirements\, accommodation\, and some information for those travelling with families is available on the conference page.
ORGANIZER;CN=Torgeir Fjeld: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260723T185916Z DTSTART;TZID=Europe/Vilnius:20260810T220000 DTEND;TZID=Europe/Vilnius:20260810T220000 SUMMARY:International Conference "The Artificial Mind: Art and Philosophy after AI" UID:20260723T213311Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%3 TZID:Europe/Vilnius LOCATION:Konstitucijos pr. 22\, Vilnius\, Lithuania DESCRIPTION:International Conference
\nThe Artificial Mind: Art and Philosophy after AI
\n\n24-25 September 2026
\nNational Gallery of Art
\n22 Konstitucijos Ave. \;
\nVilnius\, Lithuania
\n\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. \;
\n\nContributions may address\, but not limited to:
\n\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
\n\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. \;
\n\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
\n\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
\n\n\nContact for enquiries: \;denis.petrina@lkti.lt
ORGANIZER;CN=Justas Petronis;CN=Denis Petrina: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260723T185916Z DTSTART;TZID=Europe/Warsaw:20260831T190000 DTEND;TZID=Europe/Warsaw:20260831T190000 SUMMARY:Identity and Community in Times of Uncertainty UID:20260723T213312Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%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:20260723T185916Z DTSTART;TZID=Europe/London:20260901T120000 DTEND;TZID=Europe/London:20260901T120000 SUMMARY:Nighthawk Star: World Philosophy Literary Magazine UID:20260723T213313Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%3 TZID:Europe/London DESCRIPTION:Nighthawk Star: World Philosophies Literary Magazine
\nNighthawk Star is a bi-annual literary magazine that publishes on World Philosophies and Literatures. We seek to give voice to writing and art that engage with philosophical issues from perspectives otherwise marginalised by Anglo-European and Western-style academia\; and are committed to uplifting philosophy from around the world and embracing non-traditional forms of expression. For us\, &lsquo\;World Philosophies&rsquo\; represent the diverse intellectual traditions rendered homeless by well-established academic institutions and philosophies that keenly attend to the lived experience of the individual embedded in their historical\, social\, cultural\, and political contexts. \;Our mission is to support philosophically-minded writers\, thinkers\, and artists who experience marginalisation due to their backgrounds and/or views. We hope to do so by building a platform for sincere literary engagement.
\nCall for Works: \;Mālā (Beads)
\nSubmissions for our second issue are now open under the theme 'Mālā' (Beads).
In Sanskrit\, mālā (माला) means &ldquo\;garland&rdquo\;\, though it has evolved to mean a loop of prayer beads in Hinduism\, Jainism\, Sikhism\, and Buddhism. The Chinese call them &ldquo\;Buddha beads&rdquo\; (佛珠) and the Japanese\, &ldquo\;counting beads&rdquo\; (数珠). It is the misbaḥa (مِسْبَحَة) in Islam and the rosary in Christianity. All over the world\, people have developed the same tradition of appealing to the divine through symbolic\, disciplined repetition. Even where beads do not serve religious purposes\, the sense of their passing through our fingertips becomes a solace for many. What kinds of beads do you carry? Why are they of a certain shape\, colour\, and number? Beads are often made from materials local to a people: consider wood\, stone\, gems\, and seeds\, as well as the thread that holds them together. Besides physical beads\, our lives also are full of metaphorical &ldquo\;beads&rdquo\;: consider the notions of repetition and circularity (saṃsāra)\, counting\, tactility and embodiment\, attention\, ritual\, and religious identification.
\nWhich aspects of your life seem to repeat themselves while grounding you in the present?
\nWe are accepting all genres of writing\, including fiction\, creative non-fiction\, poetry\, and philosophical essays\; we are also accepting works of art\, including scans or photographs of physical mediums\, digitally created art\, as well as photography. We welcome broad interpretations of this theme in prose under 2\,000 words (fiction\, creative nonfiction\, philosophical essay)\, poetry under 40 lines\, and visual art including photography. You may submit up to 2pcs of written work and 3pcs of art each round. As we are not an academic journal but a literary magazine\, we love to see works that are daringly creative both in subject and style.
\nDeadline for submissions is 1st September\, 2026.
\nYou can find more information about making a submission with us on our website linked below. To make a submission\, please use the submissions form on the website:
\n ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260723T185916Z DTSTART;TZID=Europe/Belgrade:20260908T090000 DTEND;TZID=Europe/Belgrade:20260911T170000 SUMMARY:Historical Narratives and Counternarratives UID:20260723T213314Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%3 TZID:Europe/Belgrade LOCATION:Belgrade\, Serbia DESCRIPTION:Organiser: Prof. Milenko Bodin (University of Belgrade)
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260723T185916Z DTSTART;TZID=Europe/Paris:20260920T230000 DTEND;TZID=Europe/Paris:20260920T230000 SUMMARY:"Ricœur\, Dead or Alive?" Fonds Ricœur Monthly Seminar (ENS\, Paris) UID:20260723T213315Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%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.
\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:20260723T185916Z DTSTART;TZID=Europe/Vilnius:20260924T100000 DTEND;TZID=Europe/Vilnius:20260925T170000 SUMMARY:International Conference "The Artificial Mind: Art and Philosophy after AI" UID:20260723T213316Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%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:20260723T185916Z DTSTART;TZID=Europe/London:20260930T090000 DTEND;TZID=Europe/London:20260930T090000 SUMMARY:Otherness (online) UID:20260723T213317Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%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:20260723T185916Z DTSTART;TZID=Europe/London:20260930T234500 DTEND;TZID=Europe/London:20260930T234500 SUMMARY:Translation—Semiotics—Music UID:20260723T213318Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%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:20260723T185916Z DTSTART;TZID=Europe/Madrid:20261001T090000 DTEND;TZID=Europe/Madrid:20261002T170000 SUMMARY:Continental Philosophy of Action UID:20260723T213319Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%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:20260723T185916Z 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:20260723T213320Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%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:20260723T185916Z DTSTART;TZID=Europe/Paris:20261006T180000 DTEND;TZID=Europe/Paris:20270427T170000 SUMMARY:"Ricœur\, Dead or Alive?" Fonds Ricœur Monthly Seminar (ENS\, Paris) UID:20260723T213321Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%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:20260723T185916Z DTSTART;TZID=Europe/Vienna:20261008T090000 DTEND;TZID=Europe/Vienna:20261009T170000 SUMMARY:Myth and the More-than-Human Community in the Twenty-First Century UID:20260723T213322Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%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:20260723T185916Z DTSTART;TZID=Europe/Amsterdam:20261013T130000 DTEND;TZID=Europe/Amsterdam:20261015T170000 SUMMARY:COMET 2026 - Metaphysics in Contemporary Continental Philosophy UID:20260723T213324Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%3 TZID:Europe/Amsterdam 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
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:20260723T185916Z 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:20260723T213326Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%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:20260723T185916Z DTSTART;TZID=Europe/Zurich:20261022T090000 DTEND;TZID=Europe/Zurich:20261022T170000 SUMMARY:International Workshop Counterrevolution and Democratic Transformation UID:20260723T213327Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%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:20260723T185916Z DTSTART;TZID=Europe/Warsaw:20261022T090000 DTEND;TZID=Europe/Warsaw:20261023T170000 SUMMARY:Identity and Community in Times of Uncertainty UID:20260723T213328Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%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:20260723T185916Z DTSTART;TZID=Europe/Warsaw:20261022T090000 DTEND;TZID=Europe/Warsaw:20261023T170000 SUMMARY:Identity and Community in Times of Uncertainty UID:20260723T213329Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%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:20260723T185916Z DTSTART;TZID=America/New_York:20261023T090000 DTEND;TZID=America/New_York:20261024T170000 SUMMARY:The Kristeva Circle UID:20260723T213330Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%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:20260723T185916Z DTSTART;TZID=Europe/London:20261030T120000 DTEND;TZID=Europe/London:20261030T120000 SUMMARY:Continental Philosophy of Non-Classical Logics UID:20260723T213331Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%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:20260723T185916Z DTSTART;TZID=Europe/London:20261031T234500 DTEND;TZID=Europe/London:20261031T234500 SUMMARY:Lessico di Etica Pubblica - The Divine and the Digital (2/2026) UID:20260723T213332Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%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/.
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:20260723T185916Z DTSTART;TZID=Europe/London:20261112T090000 DTEND;TZID=Europe/London:20261114T170000 SUMMARY:RADIATION: Connection Across Distance\, A Cross-disciplinary Conference UID:20260723T213334Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%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:20260723T185916Z DTSTART;TZID=Europe/London:20261114T090000 DTEND;TZID=Europe/London:20261122T170000 SUMMARY:Otherness (online) UID:20260723T213335Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%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:20260723T185916Z DTSTART;TZID=Europe/Brussels:20261117T090000 DTEND;TZID=Europe/Brussels:20261119T170000 SUMMARY:Otherness UID:20260723T213336Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%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:20260723T185916Z DTSTART;TZID=Europe/Bucharest:20261119T090000 DTEND;TZID=Europe/Bucharest:20261121T170000 SUMMARY:Phenomenology and Media: Mapping the Structures of Post-Cinematic Experience UID:20260723T213337Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%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:20260723T185916Z DTSTART;TZID=America/Chicago:20261119T090000 DTEND;TZID=America/Chicago:20261121T170000 SUMMARY:Society for Phenomenology and Existential Philosophy Annual Conference UID:20260723T213338Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%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:20260723T185916Z DTSTART;TZID=Europe/Lisbon:20261202T090000 DTEND;TZID=Europe/Lisbon:20261203T170000 SUMMARY:Phenomenology and the Political: Experience\, Power\, and Methods UID:20260723T213339Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%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:20260723T185916Z DTSTART;TZID=Europe/London:20270131T090000 DTEND;TZID=Europe/London:20270131T090000 SUMMARY:Special Issue Puncta “Phenomarxism: Ideology and Materialism in Critical and Political Phenomenology” UID:20260723T213340Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%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.
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\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.
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\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.
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\nReinach\, Adolf. 1913. Die Ü\;berlegung: ihre ethische und rechtliche Bedeutung II. Zeitschrift fü\;r Philosophie und philosophische Kritik 149: 30&ndash\;58.
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ORGANIZER;CN=Alexis Delamare: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260723T185916Z DTSTART;TZID=Europe/Paris:20271027T090000 DTEND;TZID=Europe/Paris:20271029T170000 SUMMARY:International Conference: “Cornelius Castoriadis (1997-2027) : Thirty Years Later” UID:20260723T213342Z-iCalPlugin-Grails@fe80:0:0:0:1cd5:3aff:fe47:30db%3 TZID:Europe/Paris LOCATION:Trie-sur-Baïse\, France DESCRIPTION:International Conference: &ldquo\;Cornelius Castoriadis (1997-2027) : Thirty Years Later&rdquo\;
\nTrie-sur-Baï\;se (Hautes-Pyré\;né\;es\, 65\, France)
\nOctober 27\, 28 &\; 29\, 2027
\n\n\nPresentation
\n\nIn 2027\, we will mark thirty years since the passing of Cornelius Castoriadis (1922-1997)\, a singular thinker whose multifaceted work continues to shape contemporary intellectual thought. Philosopher\, economist\, psychoanalyst\, political theorist\, and activist\, he developed a powerful and original reflection on freedom\, creation\, the institution of society\, and both individual and collective autonomy. From his younger days in Greece\, through Socialisme ou Barbarie\, to his passing\, his intellectual journey crossed and challenged disciplinary and ideological boundaries. This international conference aims to reexamine\, three decades after his death\, both the intellectual legacy of the Greek philosopher and the relevance of his conceptual tools for thinking about today&rsquo\;s society. In the face of the challenges of our time\, Castoriadis&rsquo\; thought offers valuable resources to question the very foundations of our societies\, political action\, and philosophical inquiry.
\n\nObjectives
\n\nThis conference is neither commemorative nor hagiographic. Its purpose is to revive the radical dimensions of Castoriadian thought by engaging it with contemporary challenges\, exploring its internal tensions\, questioning its assumptions\, and envisioning its possible futures. Since elucidation was at the heart of Castoriadis&rsquo\; project of autonomy\, it will serve as the guiding force for our discussions\, thirty years later. Fundamentally\, this conference seeks to:
\n\nEncourage renewed reading of Castoriadis across different fields of knowledge.
\nEngage his thought in a dialogue with contemporary issues.
\nExplore the practical uses of his work in social movements\, education\, clinical practices\, and democratic experimentation.
\nMap the intellectual lineages\, as well as the productive critiques and reinterpretations of his thought\, both in France and internationally.
\nScientific Organisation
\nQuentin Mur Rodriguez (Sociologist\, University of Ottawa &\; University Toulouse Jean Jaurè\;s)\, Emile Le Pessot (Historian\, EHESS)\, Guillaume Plin (Philosopher\, University Paris-Nanterre)\, Savvas Orfanos (Philosopher\, University Paris 1 Panthé\;on-Sorbonne)
\n\nScientific Committee
\nSté\;phane Vibert\, Nicolas Piqué\;\, Philippe Caumiè\;res\, Florence Giust-Desprairies\, Olivier Fressard\, Thibault Tranchant\, Gilles Labelle\, Alexandros Schismenos\, Nicolas Poirier
\n\nThis series invites proposals in classical phenomenology\, French phenomenology\, pre- and post-phenomenologies\, and in methodologies that bridge phenomenology and analytic philosophy. The relation between phenomenology and religious experience can be considered in a variety of modes: epistemic (phenomenology as a "rigorous science" of religious experience in Husserl's sense)\; ontic (phenomenology as a way to access the core motive\, or regulative ideal\, of religion)\; analogical (phenomenological experience as a secular version of religious experience)\; generalizing (religious experience turning into phenomenological experience when stripped from its dogmatic frame)\, etc. Proposals can take critical\, descriptive\, theoretical\, comparative\, historical\, or other approaches\, and they can focus on the interplay between religious or spiritual experience and assorted theoretical approaches\, or proceed from such experience towards building a new theory. In accord with Husserl&rsquo\;s original intent\, the series welcomes attempts to locate spiritual or religious experience within a broader theory of the sciences (Wissenschaftslehre) and to expand phenomenology towards transcendental philosophy and metaphysics.
The series covers five areas:
1) Clarifications of religious and spiritual experience\, its formal phenomenological research\, and its relationships to art\, textuality\, culture\, anthropology\, politics\, and comparative religion\;
2) Metaphysical extensions of the phenomenology of religious and spiritual experience\;
3) Existential and psychological analyses\, in different traditions\, of religious and spiritual experience\;
4) Theologies of religious experience\, with or beyond a specific focus on ritual and liturgy\, including liberation theologies\, feminist theologies\, theologies at the intersection of religious experience and race\, social status\, etc.\;
5) The phenomenology of religious and spiritual experience as applied to and/ or examined within medicine\, nursing\, and the health sciences and the natural and social sciences.
The series is published in cooperation with the Society for the Phenomenology of Religious Experience\, \;www.sophere.org.
Editors: \;Michael Barber (michael.barber@slu.edu)\, Peter Costello (PCOSTELL@providence.edu)\, Olga Louchakova-Schwartz (founding editor\, \;olouch@ucdavis.edu)\, and Martin Nitsche (nitsche@flu.cas.cz)
Advisory Board: \;Jason Alvis (University of Vienna)\, Angela Ales Bello (Pontifical Lateran University)\, Michel Bitbol (The French National Center for Scientific Research)\, Carla Canullo (University of Macerata)\, David Ciavatta (Ryerson University)\, Crina Gschwandtner (Fordham University)\, Neal DeRoo (The King&rsquo\;s University)\, Thomas Fuchs (University of Heidelberg)\, James G. Hart (University of Indiana)\, Richard Kearney (Boston College)\, Jeff McCurry (Duquesne University)\, Felix O&rsquo\;Murchadha (National University of Ireland\, Galway)\, Dermot Moran (Boston College)\, Tom Nenon (The University of Memphis)\, Ryōsuke Ōhashi (Universities of Kyoto and Osaka)\, Vincent Pastro (Jesuit School of Theology of Santa Clara University and Aquinas Institute of Theology\, St Louis)\, Hans Rainer Sepp (Charles University)\, Michel Staudigl (University of Vienna)\, Claudia Welz (Aarhus University)
Staff editorial contact: \;Jana Hodges-Kluck (jhodges-kluck@rowman.com) \;