Stanley Cavell at 100 \; An International Centennial Conference \; \;
Paris: \;4-5 June 2026 \;| Organized by Sandra Laugier\, Université\; Paris 1 Panthé\;on Sorbonne \; Rome: 8-9 June 2026 \;| Organized by Piergiorgio Donatelli\, Sapienza Università\; di Roma \; Boston: 23-24 October 2026 \;| Organized by Juliet Floyd\, Boston University \; \; \;
In 2026\, we mark the centenary of \;Stanley Cavell (1926&ndash\;2026)\, one of the \;most original and wide-ranging American philosophers of the twentieth century. Cavell&rsquo\;s work traversed traditional disciplinary boundaries&mdash\;engaging deeply with philosophy\, literature\, film\, opera\, psychoanalysis\, politics\, and both American and European traditions of thought. In the spirit of his intellectual breadth and transnational sensibility\, we are organizing a three-part international conference to celebrate his life\, work\, and legacy in Paris\, Rome\, and Boston.
\nWhy This Conference Matters
\nStanley Cavell transformed philosophy into an act of acknowledgment&mdash\;of self\, of others\, and of the everyday. His writings on skepticism\, language\, film\, and the ordinary remain vital at a time when trust in both language and human connection faces renewed challenges. From \;Must We Mean What We Say? \;to \;The Claim of Reason\, from \;The World Viewed \;to \;Pursuits of Happiness\, and through his readings of Emerson and Thoreau\, Cavell helped redefine the scope and style of philosophical writing and teaching.
\nHis engagement with Wittgenstein and Austin reinvigorated the ordinary language tradition\, while his interests in modernism\, cinema\, and American transcendentalism forged a philosophical voice that responded to&mdash\;and often transcended&mdash\;the academic context.
\nThis centennial conference will bring together philosophers\, literary scholars\, and critics to reflect on Cavell&rsquo\;s legacy and extend the conversations he began.
\nThis call for papers concerns all three installments&mdash\;Paris\, Rome\, and Boston&mdash\;of the Cavell at 100 conference.
\nSuggested Themes:
\nWe welcome proposals that engage with the following themes or propose new directions for exploring Cavell&rsquo\;s thought.
\nConference Foci:
\nParis will focus especially on Ordinary Language Philosophy\, Film\, and Popular Culture.
\nRome will center mainly on Ethics\, Politics\, and Forms of Life.
\nBoston will treat primarily Philosophy and Literature\, Tragedy\, Music\, and the Idea of America.
\nSome themes&mdash\;such as skepticism\, modernism\, the ordinary&mdash\;cut across all three conferences.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20261006T151806Z DTSTART;TZID=America/New_York:20261009T090000 DTEND;TZID=America/New_York:20261010T170000 SUMMARY:2026 Southern Aesthetics Workshop UID:20261008T104833Z-iCalPlugin-Grails@fe80:0:0:0:98c4:a3ff:fe37:1b35%3 TZID:America/New_York LOCATION:University of South Carolina\, Columbia\, United States DESCRIPTION:The Southern Division of the American Society for Aesthetics is pleased to announce a two-day\, pre-read workshop at the University of South Carolina in Columbia\, SC\, October 9-10\, 2026. Each paper will have two commentators. The program will include a performance and keynote by a local artist.
\nQueries can be sent to SouthernAestheticsWorkshop@gmail.com
ORGANIZER;CN=Angela Sun;CN=Michael Dickson;CN=Kyle Kirby;CN=Jeremy Killian;CN=Zachary Weinstein;CN=Tyler Olsson;CN=Guy Rohrbaugh: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20261006T151806Z DTSTART;TZID=Europe/London:20261015T234500 DTEND;TZID=Europe/London:20261015T234500 SUMMARY:Appareil - 32 - Formes de la médiation dans l’œuvre de Walter Benjamin UID:20261008T104834Z-iCalPlugin-Grails@fe80:0:0:0:98c4:a3ff:fe37:1b35%3 TZID:Europe/London DESCRIPTION:L&rsquo\;&oelig\;uvre de Walter Benjamin s&rsquo\;est prê\;té\;e à\; diverses interpré\;tations\, souvent tendues\, souvent contradictoires entre elles. La litté\;rature critique qui lui a é\;té\; consacré\;e s&rsquo\;est à\; juste titre concentré\;e sur les grands thè\;mes ou tendances qui la traversent \;: le messianisme juif\, le maté\;rialisme historique\, le thé\;ologico-politique\, la philosophie du langage\, la philosophie de l&rsquo\;histoire\, la critique litté\;raire\, l&rsquo\;esthé\;tique dans son rapport à\; la technique\, l&rsquo\;image\, la modernité\;\, le mythe\, l&rsquo\;expé\;rience\, le corps\, etc. Par là\;\, s&rsquo\;é\;clairaient aussi bien les diffé\;rents aspects et le dé\;tail de la pensé\;e benjaminienne que sa grande diversité\; et son hé\;té\;rogé\;né\;ité\;.
\nOn doit cependant &ndash\; à\; contre-courant de cette dissé\;mination &ndash\; noter l&rsquo\;unité\; et la cohé\;rence de cette pensé\;e qui à\; l&rsquo\;occasion de chaque nouvel objet se reprend et se prolonge\, se ré\;é\;crit et se mé\;tamorphose. Aussi divers soient-ils\, les é\;crits de Benjamin participent d&rsquo\;un projet intellectuel critique cohé\;rent\, qui mé\;rite d&rsquo\;ê\;tre mis en relief dans son ampleur et sa gé\;né\;ralité\;. L&rsquo\;ambition de ce numé\;ro d&rsquo\;Appareil est de ré\;pondre à\; cette exigence d&rsquo\;une lecture globale du projet benjaminien\, sans cependant faire violence à\; l&rsquo\;attention qu&rsquo\;elle portait elle-mê\;me pour le petit et singulier\, ce qui ré\;siste à\; subsomption sous le gé\;né\;ral. Il s&rsquo\;agit de travailler à\; mettre en rapport ses thè\;mes\, ses concepts et ses images\, afin de pré\;senter et rendre accessible la problé\;matique philosophique qu&rsquo\;ils constituent. Notre visé\;e est d&rsquo\;insister sur les lieux où\; cette &oelig\;uvre se lie à\; elle-mê\;me dans son dessein gé\;né\;ral\, de tracer les lignes d&rsquo\;une intelligence unifié\;e du projet critique qu&rsquo\;elle met en &oelig\;uvre.
\nCette tâ\;che ne peut ê\;tre accomplie par l&rsquo\;identification d&rsquo\;un terme-clé\; ou d&rsquo\;un motif de l&rsquo\;&oelig\;uvre de Benjamin\, susceptible d&rsquo\;en unifier thé\;matiquement et expressé\;ment l&rsquo\;ensemble. Il s&rsquo\;agit plutô\;t de trouver une question transversale capable de fé\;dé\;rer &ndash\; en mê\;me temps qu&rsquo\;elle les é\;claire dans leur dé\;termination propre &ndash\; les divers aspects de la production benjaminienne. De ce point de vue\, un candidat possible et prometteur est l&rsquo\;enjeu de la mé\;diation\, comprise en un sens large\, qui implique à\; la fois les aspects maté\;riels et intellectuels de l&rsquo\;expé\;rience dans leur mise en rapport historique. Lire Benjamin comme un penseur radical de la mé\;diation permet de tracer un parcours pour explorer son &oelig\;uvre de maniè\;re cohé\;rente\, sans pour autant opé\;rer une reductio ad unum d&rsquo\;une pensé\;e aussi fragmenté\;e\, riche et ré\;sistante à\; toute tentative de systé\;matisation. Le terme de «\; \;mé\;diation \;»\; ne dé\;signe pas un concept\, mais une constellation de problè\;mes thé\;oriques et d&rsquo\;inté\;rê\;ts. La polysé\;mie du terme «\; \;mé\;diation \;»\;\, ainsi que la complexité\; de son histoire culturelle\, nous libè\;rent d&rsquo\;un certain usage de la notion de mé\;dium\, qui trop souvent a enfermé\; la contribution benjaminienne dans la vision ré\;ductrice d&rsquo\;une certaine thé\;orie des mé\;dias\, confiné\;e à\; l&rsquo\;enjeu des mass media et de la communication. De plus\, le spectre plus large de la mé\;diation permet de rattacher les textes classiques de Benjamin sur la mé\;diation technique (reproduction mé\;canisé\;e de la photographie et du ciné\;ma\, à\; laquelle sa contribution à\; maintes fois é\;té\; ré\;duite) à\; l&rsquo\;ensemble de son &oelig\;uvre. Enfin\, comme concept opé\;ratoire (pour reprendre une expression d&rsquo\;Eugen Fink)\, la mé\;diation rend possible la liaison cohé\;rente des usages persistants et cependant divers du concept de mé\;dium tout au long de son &oelig\;uvre. S&rsquo\;en tenir aux diffé\;rentes occurrences textuelles isolé\;es du concept de mé\;dium ne suffit pas à\; lui seul pour reconstruire la problé\;matique critique é\;laboré\;e par Benjamin\, dans toute son ampleur et son unité\;. Celles-ci doivent ê\;tre rapporté\;es à\; la problé\;matique qui les informe et qu&rsquo\;elles participent à\; construire en retour.
\nDans ce numé\;ro\, thé\;matiser le problè\;me de la mé\;diation signifiera é\;galement ré\;flé\;chir aux diffé\;rents dispositifs\, ainsi que leurs agencements spé\;cifiques\, qui mé\;diatisent notre expé\;rience du monde\, les «\; \;appareils \;»\; dont parle notamment Jean-Louis Dé\;otte\, expressé\;ment inspiré\; par Benjamin. En mê\;me temps\, ce focus sur l&rsquo\;horizon problé\;matique de la mé\;diation permettra de penser la mé\;diation au-delà\; de sa dimension strictement lié\;e à\; l&rsquo\;histoire des objets techniques\, en mettant en lumiè\;re son importance pour ré\;flé\;chir\, de maniè\;re plus gé\;né\;rale\, au sens de l&rsquo\;agir humain et de son objectivation dans l&rsquo\;histoire\, et en rejetant toute interpré\;tation purement instrumentale de la question de la technologie. Dans ce contexte\, la question de la mé\;diation exprime le caractè\;re à\; chaque fois situé\; et dé\;terminé\; de maniè\;re singuliè\;re du rapport des socié\;té\;s humaines au monde\, sous lequel il est possible de rassembler un grand nombre de thè\;mes centraux de la pensé\;e de Benjamin\, de l&rsquo\;histoire à\; la thé\;ologie\, de la traduction à\; la critique\, de la corporé\;ité\; à\; la perception\, en passant par l&rsquo\;esthé\;tique et les nouvelles formes de l&rsquo\;art.
\nStructure
\nL&rsquo\;objectif de ce numé\;ro d&rsquo\;Appareil est de mettre en dialogue les diffé\;rentes sphè\;res du dé\;bat autour de la pensé\;e de Benjamin\, en accueillant des contributions consacré\;es à\; l&rsquo\;analyse de son &oelig\;uvre à\; partir de la question de la mé\;diation. Il ne s&rsquo\;agit pas tant de proposer une analyse de l&rsquo\;usage que Benjamin fait de termes tels que «\; \;Vermittlung \;»\; ou «\; \;Medium \;»\; &ndash\; sans bien entendu exclure la ré\;fé\;rence à\; ceux-ci et les passages où\; ils sont utilisé\;s &ndash\;\, que de penser la mé\;diation comme une clé\; hermé\;neutique permettant de ré\;flé\;chir à\; son &oelig\;uvre dans son ensemble\, é\;ventuellement à\; partir d&rsquo\;un texte ou d&rsquo\;un problè\;me spé\;cifique\, mais avec l&rsquo\;ambition de dé\;passer l&rsquo\;analyse d&rsquo\;un phé\;nomè\;ne mé\;dial particulier\, qu&rsquo\;il s&rsquo\;agisse d&rsquo\;une forme artistique\, d&rsquo\;un dispositif technique ou du langage.
\nDans cette perspective\, seront tout particuliè\;rement appré\;cié\;es les contributions qui\, tout en se concentrant sur un point pré\;cis\, conserveront l&rsquo\;ambition de proposer une lecture d&rsquo\;ensemble de la pensé\;e de Benjamin à\; partir du thè\;me de la mé\;diation.
\nLes propositions d&rsquo\;articles (400 \;mots maximum) devront ê\;tre acheminé\;es avant le 15 \;octobre 2026 aux adresses alessandro.decesaris@unifr.chet olivier.dorais@umontreal.ca\, accompagné\;s des informations suivantes \;: nom de l&rsquo\;auteur ou de l&rsquo\;autrice\, affiliation institutionnelle\, adresse é\;lectronique de contact.
\nLes articles dé\;finitifs seront à\; soumettre 31 \;janvier 2026. Ils devront compter entre 20 \;000 et 40 \;000 \;signes et respecter les normes é\;ditorialesde la revue.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20261006T151806Z DTSTART;TZID=America/Los_Angeles:20261015T170000 DTEND;TZID=America/Los_Angeles:20261015T170000 SUMMARY:JAM (Junkyard Anniversary Meeting) - Philosophy of Imagination Conference UID:20261008T104835Z-iCalPlugin-Grails@fe80:0:0:0:98c4:a3ff:fe37:1b35%3 TZID:America/Los_Angeles LOCATION:The Kravis Center\, Claremont\, United States\, 91711 DESCRIPTION:A philosophy of imagination conference to commemorate the 10th anniversary of The Junkyard blog. In addition to the invited speakers\, there will be a number of contributed sessions.
\nCall for Papers
\nJAM will include parallel sessions for submitted papers selected via an open call. Papers should be anonymized and no more than 3000 words (not including references). Philosophical papers on all topics concerning imagination are welcome. The submission deadline is October 15. Notification of paper status will be provided by December 1. A limited number of partial travel stipends are available for early career researchers and scholars residing outside the United States.
\nCall for Symposium Proposals
\nJAM also has limited spots for submitted symposia selected via an open call. Symposia on all philosophical themes concerning imagination are welcome. The submission deadline is October 15. Notification of proposal status will be provided by December 1. A symposium should contain 3 papers and may also include up to two discussants and a chair (if you do not specify a chair\, one will be assigned to you). \; \;Symposium proposals should be anonymized\, and they should \;explain the theme of the symposium and include extended abstracts of each of the three symposium papers (1000 words each). \; \;
ORGANIZER;CN=Amy Kind: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20261006T151806Z DTSTART;TZID=Europe/Paris:20261027T180000 DTEND;TZID=Europe/Paris:20270427T170000 SUMMARY:"Ricœur\, Dead or Alive?" Fonds Ricœur Monthly Seminar (ENS\, Paris) UID:20261008T104836Z-iCalPlugin-Grails@fe80:0:0:0:98c4:a3ff:fe37:1b35%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 on Tuesday 27 October.
\nSchedule: 27 October\; 24 November\; 15 December (due to the holiday break)\; 26 January\; 23 February\; 16 March\; 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:20261006T151806Z DTSTART;TZID=Europe/London:20261031T234500 DTEND;TZID=Europe/London:20261031T234500 SUMMARY:Translation—Semiotics—Music UID:20261008T104837Z-iCalPlugin-Grails@fe80:0:0:0:98c4:a3ff:fe37:1b35%3 TZID:Europe/London DESCRIPTION:Title:
\nTranslation&mdash\;Semiotics&mdash\;Music
\nGuest editors:
\nAnna Rędzioch-Korkuz (University of Warsaw)
\nMałgorzata Grajter (The Grazyna and Kiejstut Bacewicz Academy of Music in Lodz)
\nJournal:
\nStudia Semiotyczne (Semiotic Studies)
\nhttp://studiasemiotyczne.pts.edu.pl/
\nDeadline for submissions:
\nthe 31st of October 2026
\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.
\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.
\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.
\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● Can (and if yes\, then how can) semiotics contribute to solving the conceptual confusion within translation studies as exemplified by translating musical texts?
\n● How can translation and music capitalize theoretically on various theories of semiotics and vice versa?
\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● What methodologies can we use to research the synergy of semiotic systems in musical texts?
\n● How can the concept of &ldquo\;textuality&rdquo\; be rethought when applied to musical compositions as texts to be translated?
\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● How can semiotics challenge the literal and the human in translating musical texts?
\n● How can semiotic approaches account for the performative\, enacted\, embedded and embodied dimensions of musical translation?
\n● How can semiotics bridge the disciplinary gap between musicology and translation studies?
\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
\nAll submitted papers will be double-blind peer-reviewed.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20261006T151806Z DTSTART;TZID=Europe/London:20261031T234500 DTEND;TZID=Europe/London:20261031T234500 SUMMARY:"Apocalypse now what? Capitalism and the end of the world" UID:20261008T104838Z-iCalPlugin-Grails@fe80:0:0:0:98c4:a3ff:fe37:1b35%3 TZID:Europe/London DESCRIPTION:Famously\, infamously\, and cited ad nauseum\, Fredric Jameson wrote in 1994&rsquo\;s Seeds of Time that it is easier to imagine the end of the world than it is to imagine the end of capitalism\, a formulation that Slavoj Zizek later borrowed to ask why we cannot even seek to reform capitalism at all. More recently\, the late Mark Fisher returned to this line of inquiry to demonstrate how Capitalist Realism depends upon the mantra that there is no viable alternative to capitalism. At last\, we have begun to see some scattered indications that our apocalyptic imaginaries may have begun to cross this threshold\, carving out fictional spaces wherein we can imagine otherwise or mourn our own entrapment in a system that will survive us all. At last\, our &ldquo\;monsters&rdquo\; may be taking on post-capitalist forms. Their images do not merely furnish fertile ground for the imagination &mdash\; they oblige us to think what may come after capitalism&rsquo\;s collapse.
\nReading contemporary pop-cultural texts through Fredric Jameson&rsquo\;s critique of late capitalism and his theorization of the apocalypse as the horizon of ideological imagination\, we ask how it is possible to stage the persistence of capital\, grief\, and meaning after the end of history has already been announced or enacted. A paradigmatic example is the 28 Later series. The 2002 film 28 Days later arguably rebooted the zombie apocalypse as faster\, stronger\, and scarier pandemic nightmare for the new millennium\, an apt rebrand for the undead in the era of advanced capitalism. But can the first two installments of the 28 Years Later cycle (2025\, Danny Boyle &\; Alex Garland)\, sequels to the 2002 film\, be read as imagining the emergence of hope that humanity might persist beyond the collapse of capitalism through communities organized around mutual aid\, shared resources\, and collective protection? Or does this narrative suggest that a few will always revert to strategies of appropriation over collaboration (as exemplified by Jimmy&rsquo\;s marauding gang)?
\nThe imagination of apocalypse can also be subverted. Rather than staging catastrophe as spectacular rupture\, some texts reimagine the &ldquo\;post-apocalypse&rdquo\; as displaced continuation. The Leftovers (HBO\, 2014&ndash\;2017) is exemplary here\, recasting the post-apocalyptic not as the end of the world but as its afterlife &mdash\; an extended\, undramatic continuation organized around endless\, unresolved mourning. In this afterlife of social relations\, catastrophe is no longer an event but becomes an ordinary form of existence. Rupture is no longer something to be survived but a condition to be inhabited. A different variation on this logic can be found in Fallout\, which invites us to reflect on the post-apocalypse as a continuation of capitalist realism rather than its rupture. Here\, ruin becomes aestheticized order and survival is fully absorbed into systems of extraction and control\, repackaged as commodity\, spectacle\, and routine. The series stages a world in which the end of the world is endlessly repeated\, without exit\, a catastrophe normalized to the extent that it forecloses any possible outside\, except for nostalgic affects.
\nThese texts are valuable not because they accurately depict a future society marked by failure or mourning\, but because they estrange the present. In Jameson's sense\, they reveal that what appears natural and inevitable&mdash\;capitalism\, private property\, wage labour\, and the organization of social life itself&mdash\;is historically contingent and therefore open to transformation.
\nBy contrast\, the recent series Pluribus (admittedly still an unfinished text\, with only its first season released) asks us a different question altogether: whether the end of the individual subject position-- and with it the end of an exploitative system working for the benefit only of the few-- would really amount to an apocalypse\, or could it be the Utopia we haven&rsquo\;t dared to dream of. These are just some of the many recent apocalyptic and post-apocalyptic texts that ask us to consider where we are\, in this moment so steeped in apocalyptic affect\, in relation to Jameson&rsquo\;s proclamation that it is easier to imagine the end of the world than the end of capitalism. The decisive issue is not whether these narratives depict a more perfect society\, but whether they expand the horizon of what can be politically imagined.
\nWe welcome submissions on any recent (pre- to post covid) pop cultural texts that contribute to our contemporary understanding of apocalyptic imaginaries. While we expect submissions on film\, television\, videogames\, literature and graphic novels\, we would be happy to consider offerings that defy medial boundaries or work within other disciplines\, such as performance or art. We welcome contributions that transcend the fictional conventions of known genres but also works that flesh out apocalyptic imaginaries by drawing from unconventional aesthetic means.
\nProspective contributors may consider examining texts such as:
\nWe imagine contemporary pop-cultural case studies speaking to these themes could engage convincingly with a large variety of texts (Pluribus\, Disco Elysium\, Fallout\, Station Eleven\, The Last of Us\, Severance\, 28 Years Later vol. 1 &\; 2\, Department of Truth and others)
\nWe also welcome submissions engaging other perspectives and topics.
\nPlease submit your abstract (250 words) alongside a short biographical note (50 words) to \;slauro@ut.edu \;by October 31\, 2026.
\nIf your abstract is accepted\, we will invite you to submit a full article by January 31\, 2027. Full articles will be about 8\,000 &ndash\; 9\,000 words long (including an abstract of 250 words\, 3-5 keywords\, references\, footnotes\, etc.)
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20261006T151806Z DTSTART;TZID=America/Chicago:20261105T150000 DTEND;TZID=America/Chicago:20261107T170000 SUMMARY:2026 Latinx Philosophy Conference UID:20261008T104839Z-iCalPlugin-Grails@fe80:0:0:0:98c4:a3ff:fe37:1b35%3 TZID:America/Chicago LOCATION:College Station\, United States DESCRIPTION:For questions reach out to Sofia Landaeta (sofialandaeta@tamu.edu) or Nora Tsou (noratsou@tamu.edu)
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20261006T151806Z DTSTART;TZID=Europe/London:20261112T090000 DTEND;TZID=Europe/London:20261114T170000 SUMMARY:RADIATION: Connection Across Distance\, A Cross-disciplinary Conference UID:20261008T104840Z-iCalPlugin-Grails@fe80:0:0:0:98c4:a3ff:fe37:1b35%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:20261006T151806Z DTSTART;TZID=America/Chicago:20261113T090000 DTEND;TZID=America/Chicago:20261115T170000 SUMMARY:Another Sense of Earth at the End of Worlds: Environmental Humanities in the Face of Crises UID:20261008T104841Z-iCalPlugin-Grails@fe80:0:0:0:98c4:a3ff:fe37:1b35%3 TZID:America/Chicago LOCATION:1704 W Mulberry St\, Denton\, United States\, 76201 DESCRIPTION:Another Sense of Earth at the End of Worlds: Environmental Humanities in the Face of Crises
The Fourth Philosophy and Religion Graduate Student Conference \;
at the University of North Texas (UNT) \;
In a time of crises overshadowed by impressions of the precarity and contingency of the plurality of worlds we live in\, we invite interdisciplinary\, critical reflection on the meaning and stakes of our senses of world and ending. While totalizing narratives of crises oscillate between techno-optimistic visions of geoengineering and dystopic pessimism\, this conference seeks to contextualize dominant understandings of endings to envision new conceptions of time\, relations\, and finality beyond the hegemonic imaginaries.
For whom and what do the apocalyptic bells of the end of the world sound? What does it even mean to conceive of &ldquo\;our&rdquo\; world as ending? Who&rsquo\;s included and excluded from this sense of world? What does it mean for traditions in which the end of the world is inevitable\, cyclical\, or has already come to pass? What would this so-called &ldquo\;end of the world&rdquo\; even mean for people who&rsquo\;ve already endured innumerable ends to their ways of life?
Taking up the gauntlet thrown by Thomas Nail in Theory of the Earth\, we ask for submissions that problematize static\, dominant conceptions of world and think with him on what it means\, in the context of crises\, to imagine how &ldquo\;this stable ground is becoming increasingly unstable&mdash\;for some of us more than others.&rdquo\; In this spirit\, the conference seeks to engage with forms of thought that emphasize the radically plural character of sense-making\, ways of knowing\, and temporal existence. We welcome submissions that build upon these critical and marginalized perspectives to challenge assumptions of crisis and delimit what worlds are at stake. Within these broad thematic horizons\, we aim to bring together a diverse set of perspectives into dialogue and reconceptualize our relationship to planet Earth. \;
\n\nWe cordially invite graduate students from all fields and disciplines to submit their research and perspectives on the following themes:
\nIndigenous &\; non-Western conceptions of world-making\, cataclysm\, and/or time
\nFeminist/Queer theories on resistant subjectivities and spaces in the face of precarity
\nGeophilosophical approaches from traditions historically excluded from philosophy (ex. Sikhism\, Buddhism\, Hinduism\, etc.) \;
\nPhilosophies of science and normative theories that utilize a planetary approach \;
\nRelational ontologies\, specifically those with nonhuman and more-than-human beings
\nPhenomenological accounts of temporality\, &ldquo\;world collapse\,&rdquo\; and futurity
\nCritical theories on the &ldquo\;Anthropocene&rdquo\; and the role of capitalism in the ongoing environmental crisis
\nEcocritical perspectives on the role of technology and natural science in organizing our sense of the Earth
\nConference Details
\nThe conference will be held in-person at the University of North Texas\, Denton\, TX\, from November 13th-15th. This conference does not require registration fees. \;\nThe conference will feature Thomas Nail\, a Distinguished Scholar and Professor of Philosophy at the University of Denver\, as the keynote speaker\, whose materialist interventions in conceptions of earth and planet\, particularly in Theory of the Earth\, pose deep and transformational reflections on imaginaries of time\, space\, and world for our context of apocalypse and crisis.\n ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20261006T151806Z DTSTART;TZID=Europe/Bucharest:20261119T090000 DTEND;TZID=Europe/Bucharest:20261121T170000 SUMMARY:Phenomenology and Media: Mapping the Structures of Post-Cinematic Experience UID:20261008T104842Z-iCalPlugin-Grails@fe80:0:0:0:98c4:a3ff:fe37:1b35%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:20261006T151806Z DTSTART;TZID=Australia/Sydney:20261124T090000 DTEND;TZID=Australia/Sydney:20261124T170000 SUMMARY:Reading philosophies of nature and beauty: close reading as method in the history of philosophy UID:20261008T104843Z-iCalPlugin-Grails@fe80:0:0:0:98c4:a3ff:fe37:1b35%3 TZID:Australia/Sydney LOCATION:Paramatta Rd\, Camperdown NSW\, Sydney\, Australia\, 2006 DESCRIPTION:Graduate students and early career researchers are invited to submit expressions of interest for &ldquo\;Reading philosophies of nature and beauty: close reading as method in the history of philosophy&rdquo\;\, a workshop taking place at the University of Sydney on Tuesday 24 November 2026.
The event is the product of a collaboration between "Extending New Narratives" SSHRC (Canada) major award and &ldquo\;Women Philosophers on the Natural and the Human" ARC Future Fellowship (Dalia Nassar)
Overview
\nAs historians of philosophy\, we are directly acquainted with the method of &lsquo\;close reading&rsquo\;\, but are rarely challenged to articulate what\, exactly\, this methodology entails\, and how it can be better practiced. This one-day event brings together senior scholars with early career researchers within the history of philosophy to discuss the role of close reading in our own work and its implications for our discipline. The day will begin with a masterclass conducted by an experienced historian of philosophy\, and will conclude with a workshop of presentations from graduate students and ECRs showcasing their research and the role of close reading within it. \;
\nThe masterclass and workshop is complementary to the conference &ldquo\;The Natural and the Beautiful: Women Philosophers on Nature\, Beauty\, and Art&rdquo\; hosted at the University of Sydney over 25-27 November\, and will take place the day before the conference begins: Tuesday 24 November 2026.
\nIt is open to early career historians of philosophy working on theories of nature\, organic life\, beauty\, and environmental aesthetics (and adjacent fields)\, with a particular interest in the philosophical contributions of women and other underrepresented figures. This workshop aims to provide an opportunity for scholars to showcase their own textual practices and to work collaboratively to articulate how strategies of close reading serve as a specific method of philosophical analysis. \; \;
\nAs such\, key questions include:
\nLocation:
\nThe event will take place in-person only at the University of Sydney.
\nEligibility:
\nThe workshop is open to ECRs and graduate students working on any or all of the following topics:
\nParticipants are invited to submit a 150-200 word abstract for a talk showcasing their work and reflecting on the textual practices that inform their historical and philosophical research. Speakers are encouraged to conduct a guided close reading of a short passage as part of their presentation. \;
\n(ECR is defined as up to five years post-PhD\, and up to seven years with career interruptions. Career interruptions include childcare\, working out of academia\, prolonged uncertain and casual work within academia.)
\nExpressions of Interest:
\nIf you wish to present at the workshop\, please submit an abstract with your EOI at the link below. Please also fill out the EOI if you wish to simply attend. DEADLINE EXTENDED: Abstracts are due 1st of September 2026. \;
ORGANIZER;CN=Campbell R: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20261006T151806Z DTSTART;TZID=Australia/Sydney:20261125T100000 DTEND;TZID=Australia/Sydney:20261127T170000 SUMMARY:The Natural and the Beautiful: Women Philosophers on Nature\, Beauty\, and Art UID:20261008T104844Z-iCalPlugin-Grails@fe80:0:0:0:98c4:a3ff:fe37:1b35%3 TZID:Australia/Sydney LOCATION:Paramatta Rd\, Camperdown NSW\, Sydney\, Australia DESCRIPTION:The Natural and the Beautiful: Women Philosophers on Nature\, Beauty\, and Art
\nAn International Conference at the University of Sydney
\nA collaboration between "Extending New Narratives" SSHRC (Canada) major award and &ldquo\;Women Philosophers on the Natural and the Human" ARC Future Fellowship (Dalia Nassar)
\nOrganisers: Dalia Nassar and Campbell Rider
\n25th&ndash\;27th of November\, 2026
\n10:00 &ndash\; 5:00 pm
\nIn-person only at the University of Sydney
\nVere Gordon Childe Centre\, Room 495\, Madsen Building F09
\nOverview:
\nThis conference proposes that women philosophers made important and distinctive contributions to thinking about both the natural and the beautiful &ndash\; and their relation &ndash\; and aims to uncover these contributions and their continuing significance.
\nWomen were often identified with &lsquo\;nature&rsquo\; and the &rsquo\;natural&rsquo\;\, and they had to negotiate their status as both natural and human. How did they do this? And in what ways and to what extent did their status as both &rsquo\;natural&rsquo\; and &lsquo\;human&rsquo\; influence their thinking about nature and the place of the human within it?
\nIn turn\, when women turned to writing philosophy\, they often berated their male colleagues for failing to grapple with and locate philosophical questions in lived experience. In contrast\, they sought to give philosophy a more concrete\, more &lsquo\;lived&rsquo\; character. They often did this through aesthetics\, understood both in the general sense\, as the study of perception\, and in a more limited sense\, as the study of the experiences of beauty. How did their interest in aesthetics support their aims of grounding philosophy in lived experience? And in what ways were their philosophies of art and beauty connected to their philosophies of the natural and the human? This conference invites speakers to consider some or any of these questions.
Call for papers:
The conference is open for abstract submissions from anyone working on the fields of history of women philosophers\; philosophy of nature\; environmental aesthetics or ethics\; or philosophy of art or beauty. \;Abstracts can be submitted at the registration link below by 1st of October 2026:
Early Career Researcher Workshop:
There is a separate workshop for early-career researchers to present their work\, taking place one day before the beginning of the conference. The event is entitled: "Reading Philosophies of Nature and Beauty: Close Reading as Method in the History of Philosophy".
\nThis event is also open for abstracts and papers. For more information and to apply\, email campbell.rider@sydney.edu.au. \;
\nRegistration:
\nSpace is limited\, so please register to attend at the link: \;"Women Philosophers on Beauty\, Nature\, and Art" &ndash\; Fill in form
The Journal of Gadamer Studies (JGS) is now accepting submissions for its third issue\, which will be published in February-March 2027. The title of the special issue is &ldquo\;Hermeneutics\, Aesthetics\, and Bildung: A Tribute to Nicholas Davey.&rdquo\;
\nThis issue will be dedicated to remembering the life and work of Professor Nicholas Davey (University of Dundee)\, who passed away on August 2\, 2026. The theme and title of the issue mark practices dear to Nicholas&rsquo\;s heart and to his life-long scholarly pursuits. His contributions to Gadamerian philosophical hermeneutics are immeasurable as is his loss to all whose lives he touched\, inspired\, and brought joy. A beautiful memorial reflection is posted on the University of Dundee&rsquo\;s website.
\nFor this special issue we invite original submissions in English that:
\n1) focus on Nicholas Davey&rsquo\;s work vis-à\;-vis the subject areas of Gadamerian hermeneutics\, hermeneutical aesthetics\, and hermeneutics and Bildung.
\n2) We will also consider submissions that align with the issue&rsquo\;s theme but that do not directly engage Nicholas&rsquo\;s work.
\nAdditionally\, we welcome submissions of brief memories of Nicholas as well as reflections on his contributions to Gadamerian scholarship from colleagues and former students who knew him. These will be featured in the Introduction for the issue\, which will be written by Cynthia Nielsen (University of Dallas) and Dominic Smith (University of Dundee). Submissions for consideration in this category should be no more than two paragraphs and can be emailed directly to Cynthia Nielsen (cynthia.nielsen@gmail.com).
\nThe JGS is an open access journal hosted by Texas A&\;M University and is published biannually. Submissions are subject to a double-anonymized peer review process and will be evaluated for their scholarly contribution to the field of Gadamer studies.
\nPlease read our submission guidelines and submit your essay via our submission portal. To guarantee consideration for this special issue\, please submit your contribution by Nov. 29\, 2026.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20261006T151806Z DTSTART;TZID=America/Phoenix:20261201T234500 DTEND;TZID=America/Phoenix:20261201T234500 SUMMARY:2nd Southwestern Graduate Aesthetics Conference UID:20261008T104846Z-iCalPlugin-Grails@fe80:0:0:0:98c4:a3ff:fe37:1b35%3 TZID:America/Phoenix LOCATION:1145 E. South Campus Drive\, Tucson\, United States\, 85721 DESCRIPTION:The graduate students of the Department of Philosophy at The University of Arizona are excited to announce the 2nd Southwestern Graduate Aesthetics Conference (SWGAC II)\, to be held in person in Tucson\, Arizona on January 29th&ndash\;30th\, 2027. SWGAC II aims to promote the study of aesthetics at both the undergraduate and graduate levels and to provide a collaborative platform to showcase upcoming work in aesthetics.
\n\nWe are seeking submissions in aesthetics and the philosophy of art\, broadly construed. The organizers especially welcome submissions that explore issues of special concern to the Southwest. Members of traditionally underrepresented groups in philosophy are strongly encouraged to apply. All submissions will be considered for the SWGAC Essay Prize\, which includes a modest monetary award. Each session will include 20 minutes for presentation\, 10 minutes for commentary\, (optional) 5 minutes for the speaker&rsquo\;s response\, and 25 minutes for audience questions. There is no registration fee.
\n\nWe are excited to announce Elizabeth Scarbrough (Florida International University) and Erich Hatala Matthes (Wellesley College) as our keynote speakers.
\n\nSubmission Guidelines:
\nImportant Dates:
\nFor all correspondence\, including inclusivity or accessibility concerns\, please contact the organizers at swgraduateaesthetics@gmail.com.
\n \; ORGANIZER;CN=Lenin Vazquez-Toledo;CN=Kyle Kirby;CN=Jim Moster: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20261006T151806Z DTSTART;TZID=Europe/London:20261215T170000 DTEND;TZID=Europe/London:20261215T170000 SUMMARY:Fiction and Lies: the ASIFF/SIRFF Fourth International Congress UID:20261008T104847Z-iCalPlugin-Grails@fe80:0:0:0:98c4:a3ff:fe37:1b35%3 TZID:Europe/London LOCATION:Edinburgh\, United Kingdom DESCRIPTION:Supported by the British Society of Aesthetics and the Scots Philosophical Association
\nKEYNOTE SPEAKERS
\n--Professor Eileen John (Philosophy\, University of Warwick)
--Professor Pierre Bayard (Literature\, Université\; Paris 8 - Saint-Denis)
From Plato&rsquo\;s indictment of the tragic poets as misrepresenting the truth\, to Sir Philip Sidney&rsquo\;s famous claim in the Defence of Poesy that &lsquo\;the Poet\, he nothing affirms\, and therefore never lieth&rsquo\;\, to current debates about fictionality and factuality\, the relationship between \;fiction \;and \;lies \;has been a focus of scholarly attention. Both \;fiction-makers and liars make things up and misrepresent the truth. But it is traditionally assumed that with \;fiction\, the invention is non-deceptive. As Margaret Macdonald (1954\, 170) put the point\, &lsquo\;The conviction induced by a story is the result of a mutual conspiracy\, freely entered into\, between author and audience. A storyteller does not \;lie\, nor is a normal auditor deceived&rsquo\;. Macdonald proposed that instead\, \;fiction-makers engage in a non-deceptive pretence of assertion\; but other approaches also distinguish between fictionality and deception\, from philosophers who associate \;fiction \;with an invitation to make-believe rather than to believe to narratologists who treat fictionality as a rhetorical mode of communication that overtly signals fabrication. If \;lies \;are assertions aimed at deception\, perhaps \;fictions \;are incapable of \;lying.
Yet a sharp distinction between fictionality and deception confronts numerous challenges. Scholars across disciplines have considered the many ways in which \;fictions \;can affect our beliefs\, for good or ill. Even if \;fictions \;cannot \;lie \;in some technical sense\, they can certainly mislead\, insinuate\, obfuscate and so on. Works of \;fiction \;may be instances of propaganda which misrepresent the facts\; think of Oliver Stone&rsquo\;s film JFK (1991) or Michael Crichton&rsquo\;s \;novel \;State of Fear (2004). And the distinctions between the \;fictional \;and factual are under increasing pressure in the current culture of disinformation and &lsquo\;fake news&rsquo\; &ndash\; a category not so easy to distinguish from &lsquo\;fictional \;news&rsquo\;.
This three-day international conference aims to explore the relationship between \;fiction \;and \;lies \;from a range of disciplinary and interdisciplinary perspectives\, including philosophy\, literary history and theory\, narratology\, film and media studies\, psychology and cognitive science. Proposals may address fiction in general\, or any historical period or cultural tradition. We also encourage studies of fictional works in a variety of media (including video games\, comics\, film\, and television series).
Possible topics include but are not limited to:
\n&bull\;The possibility of lying in/through fiction
\n&bull\;Other modes of deception and dissimulation in fiction (in particular works\, in different media\, etc.)
\n&bull\;Fiction and fictionality as (tools for) propaganda
\n&bull\;The relationship between fiction and fake news
\n&bull\;Differing historical or cultural conceptions of the relationship between fiction and lies
\n&bull\;Representations of deception within fiction (e.g.\, unreliable narrators\, lying protagonists\, forgers)
\n&bull\;Fictions that (seem to) deceive about their own status (e.g.\, mockumentary)\, and more generally\, questions of &lsquo\;framing&rsquo\;
\n\nPlease note: There may be a conference registration fee (discounted for students) depending on the outcome of grant funding applications.
\n\nSubmission guidance
\n&bull\;All submissions should be sent by attachment in Word or pdf to fictionlies2026@gmail.com by 15 December 2025. \;
\n&bull\;Papers: Abstracts should be no longer than 350 words\, in English or French. Bear in mind that sessions scheduled for paper presentations will be 30 minutes (20 minutes presentation\, 10 minutes questions and answers). \;
\n&bull\;Symposia: Proposals\, in English or French\, should be no longer than 500 words and should include a description of the topic/theme\, the names/affiliations of participants and brief abstracts of the papers. Sessions for symposia will be 1.5 hours or 2 hours depending on the schedule and thus should typically have no more than three speakers. \;
\n&bull\;We encourage submissions from\, and symposia including\, members of groups underrepresented in their disciplines\, including women in philosophy. Symposia in philosophy should ensure that the proposal follows the Good Practice Policy of the British Philosophical Association and the Society for Women in Philosophy (see bpa.ac.uk/resources/women-in-philosophy/good-practice). Please also take note of the BPA&rsquo\;s Environment/Travel Guideline Scheme (bpa.ac.uk/policies).
\n&bull\;Funding may be available towards the cost of arranging childcare for speakers who may require it. Please ask for details.
\n&bull\;Participants in the conference will be expected to become members of the Association if they are not already (www.fictionstudies.org).
\nEarly career prize
\nThe ASIFF/SIRFF will offer a prize for the best paper by an early-career scholar (doctoral student or scholar who has received their PhD within the last 3 years)\, to be presented at the conference. The winner will receive a monetary award of &euro\;1\,000 (euros). If you would like to be considered for this award\, please submit your completed conference paper (no more than 3\,500 words/20\,000 characters) by 28 February 2026 to fictionlies2026@gmail.com. The article must be unpublished.
\n \; ORGANIZER;CN=Stacie Friend: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20261006T151806Z DTSTART;TZID=Europe/London:20261231T000000 DTEND;TZID=Europe/London:20261231T000000 SUMMARY:Rilke and Philosophy – Historical and Systematic Analyses UID:20261008T104848Z-iCalPlugin-Grails@fe80:0:0:0:98c4:a3ff:fe37:1b35%3 TZID:Europe/London DESCRIPTION:Rilke and Philosophy &ndash\; Historical and Systematic Analyses
\nEdited by Moritz R. Pretzsch and Jan Kerkmann\, 2027
\nCall for Papers
\n&ldquo\;Rilke and philosophy&rdquo\; designates a relationship as multifaceted as it is fraught with tensions. Rainer Maria Rilke understood himself neither as a philosopher nor as the proponent of a systematic worldview. Nevertheless\, his work ranks among the most philosophically challenging achievements of literary modernism. His poetry develops a distinctive form of poetic thinking in which fundamental questions concerning being\, world\, language\, art\, time\, death\, love\, subjectivity\, and transcendence assume poetic form. Rilke&rsquo\;s writings do not articulate systematic doctrines\; rather\, they open up modes of experience and knowledge that resist purely conceptual comprehension and\, precisely for this reason\, pose a distinctive challenge to philosophical reflection. Their philosophical productivity lies not least in raising the question of whether poetry can yield knowledge where conceptual thought reaches its limits.
\nRilke&rsquo\;s work occupies the intersection of philosophy\, religion\, and art. It engages intensively with philosophical and theological traditions without aligning itself with any particular school or intellectual movement. His poetry develops a distinctive mode of disclosing the world in which perception\, language\, form\, and existence are inseparably intertwined. What is at stake is not merely the poetic treatment of philosophical motifs\, but a genuine movement of thought enacted by poetry itself. Rilke&rsquo\;s writings ask how the world becomes visible\, sayable\, and experienceable\; they explore how reality is transformed through the medium of language and how\, through poetic speech\, human beings may enter into a new relationship with things\, with themselves\, and with being.
\nParticularly characteristic in this regard is Rilke&rsquo\;s thinking of form. For him\, form is not merely aesthetic configuration but a way of ordering\, concentrating\, and rendering reality newly experienceable. In this sense\, Rilke&rsquo\;s poetry is closely connected with a &ldquo\;new seeing&rdquo\; that restores to things their independence while simultaneously transforming the human relationship to the world. Poetic language becomes an &ldquo\;Ortschaft der Worte&rdquo\; (&ldquo\;place of words&rdquo\;)\, in which being\, perception\, and expression permeate one another. Rilke&rsquo\;s poetry is therefore neither merely an expression of subjective inwardness nor decorative verbal art. It is a form of work upon the visibility of the world and\, at the same time\, upon one&rsquo\;s own existence.
\nRilke&rsquo\;s work emerged during a period of profound intellectual upheaval. Amid the erosion of metaphysical certainties\, the challenges posed by scientific and technological modernity\, a powerful belief in progress\, and the crisis of traditional religious frameworks of meaning\, he sought new possibilities for understanding both world and self. In doing so\, he engaged with philosophical and religious forms of thought without ever systematically adopting them. His engagement with Arthur Schopenhauer\, Sø\;ren Kierkegaard\, and Friedrich Nietzsche belongs to his intellectual horizon no less than his interest in Christian mysticism\, particularly Meister Eckhart\, as well as biblical and patristic traditions. His journeys to Russia brought him into contact with Orthodox spirituality and Russian religious philosophy\, while his encounters with Lou Andreas-Salomé\;\, Auguste Rodin\, and Paul Cé\;zanne had a lasting impact on his understanding of existence\, form\, work\, perception\, and artistic knowledge.
\nLou Andreas-Salomé\; is of particular importance in this context. Rilke&rsquo\;s relationship with her brings into focus questions concerning life and work\, help and self-help\, poetry and self-transformation. From this perspective\, Rilke&rsquo\;s writing may also be understood as a form of existential work in which thinking and writing acquire therapeutic\, orienting\, and transformative force. Poetry becomes a medium through which the past may be brought to life anew and through which experience\, memory\, and suffering may assume a new form of life. Art thus appears not as an escape from reality but as an arduous form of engagement with it.
\nRodin and Cé\;zanne likewise became decisive figures for Rilke&rsquo\;s poetic thinking. From Rodin\, Rilke learned the discipline of work\, the patience of form\, and an intense concentration on the thing. Cé\;zanne&rsquo\;s art\, in turn\, opened up a new mode of seeing in which things no longer appear merely as objects of subjective perception but emerge in their own presence\, density\, and silence. The silence surrounding things becomes\, in Rilke\, a philosophically significant realm of experience: it points towards a dimension of the world that cannot be immediately appropriated conceptually but becomes accessible only through attentive perception and poetic concentration.
\nAgainst this background\, philosophy in Rilke appears less as an academic discipline than as part of a comprehensive intellectual and existential search for an adequate way of seeing\, thinking\, and speaking. His poetry moves between a sense of belonging and existential groundlessness\, between connectedness to the world and solitude\, between body and spirit\, finitude and transcendence. Again and again\, it leads into states of suspension and lingering in which familiar certainties dissolve and new possibilities of relating to the world become visible. These states of suspension are among the philosophically most productive moments of Rilke&rsquo\;s work.
\nRilke&rsquo\;s points of contact with Eastern traditions of thought likewise deserve attention. Although there is no evidence of a systematic reception of either Buddhism or Daoism\, scholars have repeatedly identified motifs in his work that resonate with notions of serenity\, transformation\, emptiness\, non-availability\, and a deeper unity of all living things. Such intercultural perspectives open up new possibilities for reading Rilke&rsquo\;s poetry within the horizon of comparative philosophy while also bringing it into dialogue with contemporary debates concerning world-relation\, self-relation\, and transcendence.
\nThe philosophical key concepts of Rilke&rsquo\;s work likewise merit particular attention. Concepts such as thing\, transformation\, Weltinnenraum (&ldquo\;world inner space&rdquo\;)\, angel\, death\, love\, openness\, and song can be understood neither exclusively in poetological nor exclusively in metaphysical terms. Rather\, they form nodal points of a mode of thinking that interweaves ontological\, anthropological\, epistemological\, ethical\, and religious-philosophical dimensions. The New Poems\, The Notebooks of Malte Laurids Brigge\, the Duino Elegies\, and the Sonnets to Orpheus thus belong among those works of European modernism in which philosophical questions are not merely taken up but transformed and developed further in poetic form.
\nOf particular philosophical significance is Rilke&rsquo\;s understanding of seeing. His poetry aims at a new mode of perception in which things no longer remain mere objects of human disposal but are allowed to appear in their own presence. Poetic seeing opens up a relation to the world that places perception and knowledge\, proximity and distance\, openness and form in a productive tension. It is precisely here that the distinctive contemporary relevance of his work becomes apparent. Rilke&rsquo\;s poetry reminds us that knowledge does not consist solely in conceptual apprehension\, but also in a patient\, attentive\, and transformative perception of reality.
\nEqually fundamental is Rilke&rsquo\;s understanding of being. His work revolves around the question of how human existence can succeed at all in the face of finitude\, transience\, and historical uncertainty. Recurring motifs of solitude\, existential groundlessness\, and the search for belonging point not merely to biographical experiences but to fundamental structures of human existence. Again and again\, Rilke&rsquo\;s poetry leads into states of suspension in which accustomed certainties are suspended and new possibilities of understanding self and world become visible. This movement of a &ldquo\;turn towards one&rsquo\;s own&rdquo\; (Wendung ins Eigene) does not signify a withdrawal from the world but rather the search for a deepened form of being-in-the-world.
\nClosely connected with this is a remarkable reflection on the relationship between life and work. For Rilke\, poetry appears not merely as aesthetic production but as a form of life\, a spiritual exercise\, and a continuous labour upon one&rsquo\;s own existence. In this sense\, art possesses an orienting and\, not infrequently\, therapeutic function. It opens possibilities for self-formation\, self-understanding\, and existential transformation without ever being reducible to an aesthetics of mere self-expression. The frequently noted unity of living and working thus provides a central key to understanding Rilke&rsquo\;s poetic thinking.
\nNot least\, Rilke&rsquo\;s work revolves around the relationship between body and spirit. His poetry moves beyond traditional dualisms by understanding embodiment\, perception\, and spirituality as mutually interdependent dimensions of human existence. Here in particular lies its proximity both to phenomenology and to more recent debates in philosophical anthropology. At the same time\, the famous thought expressed in the Sonnets to Orpheus that &ldquo\;Gesang ist Dasein&rdquo\; (&ldquo\;song is existence&rdquo\;) acquires a philosophical significance extending far beyond literature. Poetry appears not as an ornamental addition to life but as a way of bringing forth reality\, disclosing a world\, and enacting human existence.
\nIt is precisely here that we can see why Rilke&rsquo\;s work continues to exert such extraordinary philosophical fascination. His poems open up realms of experience in which language does not merely describe reality but allows it to become visible in a new way. Again and again\, they lead us to the point at which conceptual thought encounters its limits and poetic language opens up a distinctive form of knowledge. The linguistic rigour\, formal perfection\, and existential truthfulness so often associated with Rilke&rsquo\;s poetry therefore cannot be understood in exclusively literary terms. Rather\, they account for its status as a philosophical event. Rilke&rsquo\;s work challenges us to reconsider fundamentally the relationship between poetry and thought\, language and being\, art and truth.
\nNo less significant is Rilke&rsquo\;s impact on twentieth- and twenty-first-century philosophy. The philosophical significance of his work was recognised early on and was emphasised in its religious-philosophical and existential dimensions particularly by Romano Guardini. Few German-language poets of modernity have engaged philosophy as persistently as Rilke. Martin Heidegger repeatedly drew upon his poetry in his reflections on language\, being\, dwelling\, and the essence of poetry\; Hans-Georg Gadamer understood it as a paradigmatic site of the interrelation of poetry\, experience\, and understanding. Emmanuel Levinas\, Maurice Blanchot\, Jacques Derrida\, Michel Henry\, Jean-Luc Marion\, and Giorgio Agamben have likewise engaged productively with Rilke&rsquo\;s work in connection with questions of alterity\, phenomenology\, the invisible\, the gift\, language\, and finitude. In hermeneutics\, existential philosophy\, philosophical anthropology\, philosophy of religion\, aesthetics\, and philosophy of culture\, Rilke&rsquo\;s poetry has likewise lost none of its philosophical force.
\nIt is precisely here that its continuing relevance lies. In the context of contemporary debates concerning the possibilities and limits of linguistic representation\, the crisis of traditional frameworks of meaning\, the relationship between human beings and the world\, the role of aesthetic experience\, and the significance of poetic knowledge\, Rilke&rsquo\;s work opens up an exceptionally productive space for philosophical reflection. His writings remind us that the world is disclosed not through concepts alone but also through perception\, intuition\, imagination\, and poetic language. They challenge us to rethink the relationship between philosophy and literature\, thinking and poetry\, rationality and aesthetic experience. For this very reason\, Rilke&rsquo\;s work has the potential to make a significant contribution to contemporary debates in ontology\, philosophy of language\, anthropology\, philosophy of religion\, and aesthetics.
\nAgainst this background\, the proposed edited volume seeks to reassess Rilke&rsquo\;s relationship to philosophy from both historical and systematic perspectives. On the one hand\, contributions may investigate the philosophical presuppositions\, contexts\, and interlocutors of his work. These may include\, among others\, Schopenhauer\, Kierkegaard\, Nietzsche\, Meister Eckhart\, Christian mysticism\, Russian religious philosophy\, Rodin\, Cé\;zanne\, Lou Andreas-Salomé\;\, philosophy of life (Lebensphilosophie)\, and phenomenology. On the other hand\, the volume seeks to examine Rilke&rsquo\;s philosophical reception and influence up to the present day. Possible points of reference include Heidegger\, Guardini\, Gadamer\, Levinas\, Blanchot\, Derrida\, Michel Henry\, Jean-Luc Marion\, Giorgio Agamben\, as well as more recent approaches in hermeneutics\, phenomenology\, philosophy of religion\, philosophy of language\, philosophical anthropology\, and philosophy of culture.
\nThe volume expressly understands Rilke&rsquo\;s poetry not merely as an object of philosophical interpretation but as a distinctive site of philosophical world-disclosure in its own right. Its guiding question concerns the contribution that poetic thinking can make to philosophy&rsquo\;s understanding of itself. In this sense\, the volume seeks not to treat literature and philosophy as separate discourses\, but as mutually enriching modes of human experience\, knowledge\, and engagement with the world.
\nContributions are invited on topics including\, but not limited to:
\nContributions addressing other aspects of the relationship between Rilke&rsquo\;s poetry and philosophical thought are\, of course\, equally welcome.
\nAbstracts (in English) outlining historically or systematically oriented contributions (max. 500 words) should be submitted by 31 December 2026 to:
\njan.kerkmann@philosophie.uni-freiburg.de
\n\nDecisions on acceptance are expected to be communicated by 1 February 2027.
\nCompleted contributions (max. 60\,000 characters including spaces\, Times New Roman\, 1.5 line spacing) should be submitted by 1 July 2027.
\nThe edited volume will be published in 2027 by a renowned international academic publisher.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20261006T151806Z DTSTART;TZID=Europe/London:20261231T230000 DTEND;TZID=Europe/London:20261231T230000 SUMMARY:Wittgenstein on Ethics and Aesthetics: Historical\, Systematic\, and Contemporary Perspectives_CfP UID:20261008T104849Z-iCalPlugin-Grails@fe80:0:0:0:98c4:a3ff:fe37:1b35%3 TZID:Europe/London DESCRIPTION:Call for Papers
Wittgenstein on Ethics and Aesthetics: Historical\, Systematic\, and Contemporary Perspectives
Few claims in Ludwig Wittgenstein&rsquo\;s philosophy are as influential and enigmatic as the remark in the Tractatus logico-philosophicus that &ldquo\;ethics and aesthetics are one.&rdquo\; From the early notebooks and the Tractatus through the Lecture on Ethics\, the Lectures on Aesthetics\, the Philosophical Investigations\, On Certainty\, and Culture and Value\, questions of value\, meaning\, art\, judgment\, responsibility\, and religious experience remain central to his thought.
\nWittgenstein\, however\, develops neither an ethical system nor a traditional theory of aesthetics. Instead\, his reflections concern forms of life\, practices of judgment\, modes of perception\, and ways in which value becomes manifest without being reducible to theoretical propositions. Ethics and aesthetics thus touch upon fundamental questions concerning language\, world-understanding\, education\, attention\, culture\, and the limits and possibilities of philosophy itself.
\nThe planned volume seeks to bring together historical and exegetical studies with systematic\, comparative\, and contemporary approaches to Wittgenstein&rsquo\;s ethics and aesthetics. Contributions may examine continuities and transformations between his early and later philosophy\, explore connections between ethics\, aesthetics\, religion\, mysticism\, philosophical anthropology\, and cultural criticism\, or bring Wittgenstein into dialogue with thinkers such as Kant\, Kierkegaard\, Schopenhauer\, Nietzsche\, Tolstoy\, Weil\, Murdoch\, Anscombe\, Cavell\, Sontag\, Arendt\, Levinas\, Taylor\, and Adorno.
\nParticularly welcome are contributions investigating the contemporary significance of Wittgenstein&rsquo\;s thought. Possible areas include artificial intelligence and digital forms of life\, environmental ethics\, deep disagreement\, political ethics\, visual culture\, moral education\, the ethics of attention\, the aesthetics of the ordinary\, and the role of art\, literature\, music\, architecture\, and film.
\nPossible topics include\, but are not limited to:
\nContributions from philosophy\, art history\, literary studies\, religious studies\, and related disciplines are welcome.
\nSubmission
\nPlease submit an English abstract of no more than 350 words\, together with a brief academic biography\, by 31 December 2026 to moritzpretzsch@uni-kassel.de.
\nAuthors will be notified following the peer-review process. Completed chapters are due by 1 April 2027.
\nThe volume is planned for publication in early 2028 with a leading international academic publisher. Detailed information concerning length\, citation format\, style\, and editorial guidelines will be provided upon acceptance.
\n ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20261006T151806Z DTSTART;TZID=America/Phoenix:20270129T090000 DTEND;TZID=America/Phoenix:20270130T170000 SUMMARY:2nd Southwestern Graduate Aesthetics Conference UID:20261008T104850Z-iCalPlugin-Grails@fe80:0:0:0:98c4:a3ff:fe37:1b35%3 TZID:America/Phoenix LOCATION:1145 E. South Campus Drive\, Tucson\, United States\, 85721 DESCRIPTION:The graduate students of the Department of Philosophy at The University of Arizona are excited to announce the 2nd Southwestern Graduate Aesthetics Conference (SWGAC II)\, to be held in person in Tucson\, Arizona on January 29th&ndash\;30th\, 2027. SWGAC II aims to promote the study of aesthetics at both the undergraduate and graduate levels and to provide a collaborative platform to showcase upcoming work in aesthetics.
\nWe are seeking submissions in aesthetics and the philosophy of art\, broadly construed. The organizers especially welcome submissions that explore issues of special concern to the Southwest. Members of traditionally underrepresented groups in philosophy are strongly encouraged to apply. All submissions will be considered for the SWGAC Essay Prize\, which includes a modest monetary award. Each session will include 20 minutes for presentation\, 10 minutes for commentary\, (optional) 5 minutes for the speaker&rsquo\;s response\, and 25 minutes for audience questions. There is no registration fee.
\nWe are excited to announce Elizabeth Scarbrough (Florida International University) and Erich Hatala Matthes (Wellesley College) as our keynote speakers.
\nSubmission Guidelines:
\nImportant Dates:
\nFor all correspondence\, including inclusivity or accessibility concerns\, please contact the organizers at swgraduateaesthetics@gmail.com.
ORGANIZER;CN=Lenin Vazquez-Toledo;CN=Kyle Kirby;CN=Jim Moster: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20261006T151806Z DTSTART;TZID=America/Chicago:20270212T090000 DTEND;TZID=America/Chicago:20270213T170000 SUMMARY:Biophilia: The Ethics\, Politics\, and Aesthetics of Love for the Living World UID:20261008T104851Z-iCalPlugin-Grails@fe80:0:0:0:98c4:a3ff:fe37:1b35%3 TZID:America/Chicago LOCATION:Starkville\, United States\, 39762 DESCRIPTION:Biophilia refers to humans&rsquo\; love of nature and the living world generally. The Mississippi Philosophical Association invites scholars to explore the ethical\, political\, and aesthetic questions related to this theme in a two-day conference at Mississippi State University\, February 12th and 13th\, 2027. Two keynote speeches shall be delivered by \;Paula Casal \;and Andrew Williams.
\nE.O. Wilson defines biophilia as an evolutionarily developed tendency to focus on life and lifelike processes\; an innate human desire to affiliate with other forms of life\, including plants and animals. We invite scholars to engage with this definition of biophilia as well as a broader understanding of the concept. Papers need not assume that all humans are biophilic. In fact\, the apparent diversity in biophilic feelings across society (the presence or absence of such values\, varying levels of biophilia\, and love for different natural entities) is of interest in political philosophy. Should the government tolerate a reasonable amount of pluralism in citizens&rsquo\; appreciation of nature (or lack thereof)? How might fair terms of social cooperation be drawn up between biophilic and non-biophilic citizens?
\nIdeas for presentations include but are not limited to:
\nEthics: Is life the source of moral value? What is the moral status of the abiotic components of nature? How should &ldquo\;relational values&rdquo\; feature in Environmental Ethics? What is the proper unit of moral concern for nature: individual animals\, ecosystems\, or life itself? Should the natural (red in tooth in claw) be supplanted by the just?
\nPolitics: Should the state attempt to inculcate an appreciation of nature in its citizenry? Could biophilia be considered a civic virtue? What are the implications of love for nature and specific natural entities for distributive justice? Should states recognize eco-sovereignty claims? Attachment-based claims?
\nAesthetics: Is there a connection between aesthetic value and life? Is the current fascination with robots and A.I. an expression of necrophilia\, or perhaps a perverted form of biophilia? What did Kant mean when he said that the &lsquo\;feeling of life&rsquo\; is fundamental to our perception of beauty? Could there be beauty in a dead world?
\nPlease email an anonymized abstract of around 500 words to Susan Erck (serck [at] philrel [dot] msstate [dot] edu) no later than September 15th\, 2026.
\nThe MPA Student Presentation Prize:The winner will receive a cash prize of $250. If you are a student and wish to be considered for this prize\, please indicate so in your application email.
ORGANIZER;CN=Susan Erck: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20261006T151806Z DTSTART;TZID=America/New_York:20270226T090000 DTEND;TZID=America/New_York:20270227T170000 SUMMARY:AFK in Florida: The 5th Annual Philosophy of Video Games Conference UID:20261008T104852Z-iCalPlugin-Grails@fe80:0:0:0:98c4:a3ff:fe37:1b35%3 TZID:America/New_York LOCATION:Boca Raton\, United States DESCRIPTION:The Department of Philosophy at Florida Atlantic University invites submissions for the fifth annual AFK in Florida: The Philosophy of Video Games Conference.
\nThis interdisciplinary conference brings together philosophers\, artists\, and educators to explore the ethical\, aesthetic\, metaphysical\, social\, and political dimensions of games and play. We welcome papers that approach video games as philosophically rich texts and experiences\, as well as work that examines the broader philosophical implications of interactive media and ludic culture. \;
\nWe are delighted to welcome Dr. Alexandre Declos\, a postdoctoral researcher at the University of Neuchâ\;tel\, as our keynote speaker. Dr. Declos has published extensively on the ontology and aesthetics of games and digital objects\, with articles appearing in journals such as Journal of the Philosophy of Games\, Synthese\, Erkenntnis\, The Philosophy Quarterly\, and The British Journal of Aesthetics.
\nAlthough the primary focus is on video games\, we also encourage submissions on related domains of play--board games\, puzzles\, amusement and theme parks\, and other forms of play&mdash\; and issues related to technology--virtual reality\, social media\, robots--inasmuch as they raise meaningful philosophical questions. Preference will be given to papers that engage directly with video games. \;Also\, please note this conference will be entirely in person. \;
\nTopics may include\, but are not limited to:
\nFor questions\, random thoughts\, cat pictures\, and fun conversation\, contact Nicholas Baima\, nbaima@fau.edu
ORGANIZER;CN=Nicholas Baima;CN=Sarah Malanowski: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20261006T151806Z DTSTART;TZID=America/Los_Angeles:20270402T090000 DTEND;TZID=America/Los_Angeles:20270404T170000 SUMMARY:JAM (Junkyard Anniversary Meeting) - Philosophy of Imagination Conference UID:20261008T104853Z-iCalPlugin-Grails@fe80:0:0:0:98c4:a3ff:fe37:1b35%3 TZID:America/Los_Angeles LOCATION:The Kravis Center\, Claremont\, United States\, 91711 DESCRIPTION:A philosophy of imagination conference to commemorate the 10th anniversary of The Junkyard blog. In addition to the invited speakers\, there will be also be a book symposium on Luke Roelofs' \;Empathic Reason\, with commentaries from Heidi Maibom\, Colin Marshall\, and Eric Peterson. \; There will also be contributed papers selected via a CFP.
ORGANIZER;CN=Amy Kind: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20261006T151806Z DTSTART;TZID=Europe/Berlin:20270408T100000 DTEND;TZID=Europe/Berlin:20270411T170000 SUMMARY:Beyond Plunder. Remoteness in archipelagic and aquapelagic thought UID:20261008T104854Z-iCalPlugin-Grails@fe80:0:0:0:98c4:a3ff:fe37:1b35%3 TZID:Europe/Berlin LOCATION:Stockholm\, Sweden\, 114 18 DESCRIPTION:"Islands cheap paper shredded upon the water / Islands stumps skewered side by side on the flaming sword of the Sun / Mulish reason you will not stop me from casting on the waters at the mercy of the currents of my thirst / your form\, deformed islands / your end\, my defiance / Annulose islands\, single beautiful hull / And I caress you with my oceanic hands / And I turn you around with the tradewinds of my speech / And I lick you with my seaweed tongues. And I sail you unfreebootable."
\nAimé Césaire\, Cahier D'un Retour Au Pays Natal (Notebook of a Return to the Native Land)\, 1939.
\nAimé\; Cé\;saire&rsquo\;s writing gives us place as scattered shreds of beloved wastepaper floating upon the water and islands as articulate bodies (annulosa) composed of rings. A locus that floats\, held within a &ldquo\;carê\;ne&rdquo\; &ndash\; an old Genoese word referring as much to a walnut shell as to a ship&rsquo\;s hull. Cé\;saire&rsquo\;s beloved home is fragmented\, pieced together from scraps of bodies\, paper\, nuts\, and boats.
\nWith its third symposium\, the international collaborative project Studies in Remoteness takes up Cé\;saire&rsquo\;s archipelagic and aquapelagic thought to theorise across places and peoples subjected to dispossession\, extraction\, and environmental ruin (Glissant 2009\, Martí\;nez-San Miguel &\; Stephens 2020\, Turnbull 2025). Such places and peoples\, like Cé\;saire's islands\, are scattered. So too are circumpolar communities scattered. Indigenous homelands fragmented by borders and colonial infrastructures are scattered. Diasporas are scattered. How do we think across these scattered states of remoteness? What relations become visible when we resist the enclosure of &lsquo\;situated&rsquo\; context and address the scattered condition of remoteness as connectedness and affiliation &ndash\; perhaps\, as the ungrounded\, fluctuating\, tensile rhizome through which solidarity and theory alike can emerge? \;
\nCé\;saire offers us the metamorphic term hors-flibuste. Translated to English as unfreebootable\, modified from the colonial Dutch word vrijbuiter (plunderer\, robber)\, the term gently conjures the image of a loving bond that knows and refuses the logics of extraction\, and thus bears witness to people-place relations beyond plunder. We wish to start there\, with the unfreebootable love of places-laid-to-waste and with love-languages of resistance that entangle theoretical and poetic thought. This is already exemplified by Cé\;saire &ndash\; who alongside É\;douard Glissant\, who first articulated archipelagic thinking &ndash\; was a Black diasporic poet and decolonial theorist. Cé\;saire and Glissant lived lives that inextricably entangled scholarship and artistry\; Their works are also consequently expressive of both situatedness and cosmopolitan belonging to the wider world.
\nBuffer Zone\, Sacrifice Zone\, No-go Zone\, Exclusion Zone\, Security Zone
\nThrough the attention of contributors to political logics of wasting (Liboiron &\; Lepawsky 2022) and necropolitical infrastructures (Mbembe 2019)\, the symposium Beyond Plunder expects to foster a site for critical inquiry of distance\, marginality\, and peripheralisation. The peoples and places living under colonial and imperial systems that devalue them are increasingly labelled with the term &ldquo\;zone&rdquo\; and drawn into political imaginaries of remoteness as the unlivable site where no one\, in their right mind\, would or should remain. Even so\, these logics of destruction implicitly expose the very entanglement between bodies and lands that colonial and imperial epistemes would seek to deny: For who would displace the burdens of extraction\, ruin\, and dispossessiononto others\, except those who already (if only negatively) recognize a deep mutuality &ndash\; an enduring interdependence &ndash\; of people and place?
\nA Sea of Islands: Archipelagic conversations from the Polar to the Equatorial
\nIn her recent book Ice Geographies (2025)\, scholar Jen Rose Smith (dAXunhyuu) discussed Fijian anthropologist Epeli Hau&rsquo\;ofa&rsquo\;s articulation of Oceania as &ldquo\;a sea of islands&rdquo\;\, and his contrasting of Oceanic homelands and homeseas with imperial vision\, which has long reduced such places to &ldquo\;islands in a far sea&rdquo\; (1994: 152). Addressing Oceania within her work on Arctic colonial politics of race and indigeneity\, Smith found resonance in how Oceania and the Arctic alike have long histories as military testing grounds used by nations that construct such places as &ldquo\;remote&rdquo\; for strategic advantage. Thus\, when Smith interacts with Hau&rsquo\;ofa&rsquo\;s work\, she emphasizes &ldquo\;remoteness&rdquo\; not as a the far remove of Oceania and Arctic from each other\, but as a colonial construction which systematically diminutises and devalues both places among the vast elsewheres which then compose colonial peripheries.
\nWho we are looking for
\nStudies in Remoteness is dedicated to fostering an intellectually rigorous and practice-inclusive context equally open to researchers\, educators\, artists\, curators\, architects\, community leaders and elders\, activists\, students\, among others. The project aims to create meeting grounds for collaborative and community-based research and artistic work that critically and productively inquires infrastructure\, visibility\, performativity\, and historicity. As a study circle within the Nordic Summer University\, we are able to offer ECTS points to students.
\nFor this symposium\, we look forward to applications from people whose work contributes to re-evaluation and retheorisation of people-place relations and systems of plunder\, expendability\, and waste. We aim to bring together contributors who might think archipelagically and aquapelagically across a diversity of land and seascapes &ndash\; moorlands\, bogs\, fells\, desert\, steppes\, taiga\, tundra\, estuaries\, mudflats\, and dune fields &ndash\; and the communities who live there. We would warmly welcome contributors who work in island studies (nissology)\, circumpolar studies\, human geography\, blue humanities and oceanic studies\, Indigenous studies\, diaspora studies\, critical heritage studies\, Baltic and Nordic studies\, environmental humanities\, posthumanism\, human ecology\, art history\, performance studies\, and critical colonial studies\, among others. We particularly invite proposals that engage with voices and worldviews often marginalized or erased in dominant knowledge systems. \;
\nHow to Apply
\nThe Studies in Remoteness April 2027 session &ldquo\;Beyond Plunder&rdquo\; will be structured to privilege lingering attention and in-depth conversation among participants. Therefore\, spots for contributors are limited. Applicants are invited to envision contributions up to one hour in length (research presentations\, performances\, artist talks\, experiments\, and reading and/or discussion sessions). Applications should include [a] An extended abstract (up to 600 words) of the proposed contribution (1-2 pages)\; [b] up to 1-page bio of the presenter(s). 2-3 pages total please. Precaritised artists\, students\, and scholars living in Stockholm and the surrounding region who express exceptional need can be considered for participation with the fee waived.
\nEmail applications to: lindsey.drury@fu-berlin.deand helenahildur@gmail.comby 15 January 2027. Applications will be accepted on a rolling basis\, applying earlier is encouraged.
\nCosts
\nWhile travel and hotel for the April 2027 symposium in Stockholm should be self-organised by participants\, the Studies in Remoteness co-coordinators will organise an inexpensive overnight option in the city. We also warmly welcome requests for support letters for individual funding applications for those attending and regularly correspond with our participants about funding opportunities that coordinators and contributors are pursuing.
\nSymposium &\; Membership Fees
\nNordic Summer University Annual Membership is a contribution made by all participants annually to support the volunteer-run\, democratic\, and independent academic organisation.
\n70 &euro\; &ndash\; Reduced rate fee (20 &euro\; for the symposium\, 50 &euro\; Nordic Summer Uni. membership fee)*
\n150 &euro\; &ndash\; Standard fee (50 &euro\; for the symposium\, 100 &euro\; Nordic Summer Uni. membership fee)**
\n230 &euro\; &ndash\; Supporting membership (80 &euro\; for the symposium\, 150 &euro\; Nordic Summer Uni.)***
\n*The reduced-rate fee is for individuals with an annual income below &euro\;25\,000\, as well as students\, early-career researchers\, retired\, unemployed\, working in precarious or low- income circumstances.
\n**The standard fee is for individuals with an annual income between &euro\;25\,000 and &euro\;50\,000.
\n***The supporting membership fee is for individuals with an annual income above &euro\;50\,000\, as well as institutions or individuals whose membership is funded by their institution\, employer\, or research grant.
\nAbout Studies in Remoteness
\nStudies in Remoteness: Sensoria of Absence\, Distance\, and Neglect is coordinated as a study circle within the Nordic Summer University by performance historian Dr. Lindsey Drury (Freie Universitä\;t Berlin / Germany) and artist Helena Hildur W. (Sweden)\, with team members Theol. Dr. Shiluinla Jamir (Nagaland) and PhD candidate Tinka Harvard (Å\;bo Akademi / Finland). The April 2027 symposium Beyond Plunder is organised in cooperation with Prof. Dr. Karolina Enquist Kä\;llgren (University of Stockholm / Sweden).
\nStudies in Remoteness does foundational theoretical\, artistic\, and historical work toward initiating a new field of interdisciplinary research in critical remoteness studies. To unpack the geopolitical\, environmental\, and cultural dimensions of &lsquo\;remoteness&rsquo\; &ndash\; particularly\, in the circumpolar North &ndash\; we center Indigenous scholarship and critiques of extractive colonialism\, as well as artistic and embodied approaches\, in a series of six symposia across the Baltic rim between 2026-2028.
\nThe project turns its attention to the notion of &ldquo\;a place far away&rdquo\;&ndash\; be it the regional peripheries or cartographic borderlands between nation states\; the residential areas of Indigenous/minoritized communities\; historical testimonies and lacunae\; sub-cultural meeting spots or your neighbour&rsquo\;s kitchen. Theorizing modernity by turning to its so-called outskirts\, the project inquires sensoria of absence\, distance\, and neglect that have blossomed along the frontiers of colonial empires and sedimented among the margins of modern infrastructures of &ldquo\;global connectivity&rdquo\;. With lingering attention\, Studies in Remoteness intends to unsettle conditions of obscuring or exoticising &ndash\; resolutely acknowledging histories\, topographies and epistemologies with an eye to how these might come into &ldquo\;intense proximity&rdquo\;\, as coined by Okwui Enwezor.
\nAs a three-year collaborative research project\, Studies in Remoteness brings together a network of scholars\, artists\, and activists to engage in community-based research practices. By establishing a co-creative space for community building and artistic practices &ndash\; open for the sharing of facts\, questions\, concerns and practices &ndash\; we believe that our work will prove enduringly relevant.
\nCondensed study plan summer 2027- summer 2028:
Nordic Summer University Summer Session and Summer School\, 23-30 July 2027 (Hola folkhö\;gskola\, Nyland\, Sweden) Topic: \;Infrastructures of Remoteness
Winter Session\, March 2028 (Kilpisjä\;rvi Biological Station\, Enontekiö\;\, Lapland\, Finland) Topic: \;Sacredness and protection
NSU Summer Session and Summer School\, July 2028 (Baltics\, venue tba) Topic: \;Being Lost
Sources Cited \;
\nCé\;saire\, Aimé\;. 1939. Cahier d'un retour au pays natal. Paris: Volonté\;s.
\n&mdash\; . 1950. Discours sur le colonialisme. Paris: É\;ditions Ré\;clame.
\nGlissant\, É\;douard. 2009. Philosophie de la relation\, Poé\;sie en é\;tendue. Paris: Gallimard.
\nHau&rsquo\;ofa\, Epeli. 1994. &ldquo\;Our Sea of Islands&rdquo\;\, The Contemporary Pacific\, Vol. 6\, No. 1\, pp. 148-161.
\nLiboiron\, Max &\; Josh Lepawsky. 2022. Discard Studies: Wasting\, Systems\, and Power. Boston: MIT Press.
\nMartí\;nez-San Miguel\, Yolanda &\; Michelle Stephens. 2020. Contemporary Archipelagic Thinking: Toward New Comparative Methodologies and Disciplinary Formations. London: Bloomsbury.
\nMbembe\, Achille. 2019. Necropolitics. Durham: Duke University Press.
\nSmith\, Jen Rose. 2025. Ice Geographies: The Colonial Politics of Race and Indigeneity in the Arctic. Durham: Duke University Press.
\nTurnbull\, David. 2025. &ldquo\;Archipelagic/Aquapelagic Processes and Shifts in the Geography of Reason and Law in Island South East Asia: An Approach to Resisting the Enclosure of the Common Heritage of Mankind&rdquo\;. Theoria\, 72(185)\, 32-57.
ORGANIZER;CN=Lindsey Drury: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20261006T151806Z DTSTART;TZID=America/Chicago:20270723T090000 DTEND;TZID=America/Chicago:20270725T170000 SUMMARY:Philosophical Threads in the Work of Marcia Muelder Eaton UID:20261008T104855Z-iCalPlugin-Grails@fe80:0:0:0:98c4:a3ff:fe37:1b35%3 TZID:America/Chicago LOCATION:Galesburg\, United States DESCRIPTION:Marcia Muelder Eaton (University of Minnesota\, Twin Cities\, emerita) is former President of the American Society of Aesthetics\; her work in philosophical aesthetics is of lasting significance. Her early work in the philosophy of language informs her later accounts of meaning\, interpretation\, and communication in art. Her contributions to debates about the ethical dimensions of aesthetic experience have shaped discussions on the role moral concerns should inform our responses to artworks\, while her work in environmental aesthetics has expanded the scope of aesthetic inquiry beyond fine art to include everyday and natural environments. This conference offers a new opportunity to further the understanding of Marcia Muelder Eaton&rsquo\;s philosophical contributions\, while advancing contemporary debates in aesthetics\, ethics\, and environmental thought. The conference will be held at her almamater\, Knox College\, in Galesburg\, IL\, from July 23&ndash\;25\, 2027. The conference is generously supported by Knox College and the American Society for Aesthetics.
\nThere will be two keynote speakers for the conference: Noë\;l Carroll (CUNY Graduate Center) and Carolyn Korsmeyer (SUNY at Buffalo\, emerita). In addition\, environmental photographer Regina Flanagan\, whose work has been deeply influenced by Eaton&rsquo\;s theories\, will make a presentation. We also have three confirmed invited speakers: A. W. Eaton (University of Illinois\, Chicago)\, Roy T. Cook (University of Minnesota\, Twin Cities)\, and Antony Aumann (Northern Michigan University)\, as well as the organizers\, James Harold (Mount Holyoke College) and Brandon Polite (Knox College).
ORGANIZER;CN=James Harold;CN=Brandon Polite: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20261006T151806Z DTSTART;TZID=America/Chicago:20270723T140000 DTEND;TZID=America/Chicago:20270723T140000 SUMMARY:Philosophical Threads in the Work of Marcia Muelder Eaton UID:20261008T104856Z-iCalPlugin-Grails@fe80:0:0:0:98c4:a3ff:fe37:1b35%3 TZID:America/Chicago LOCATION:Galesburg\, United States DESCRIPTION:Call for Papers: Philosophical Threads in the Work of Marcia Muelder Eaton
\n\nMarcia Muelder Eaton (University of Minnesota\, Twin Cities\, emerita) is former President of the American Society of Aesthetics\; her work in philosophical aesthetics is of lasting significance. Her early work in the philosophy of language informs her later accounts of meaning\, interpretation\, and communication in art. Her contributions to debates about the ethical dimensions of aesthetic experience have shaped discussions on the role moral concerns should inform our responses to artworks\, while her work in environmental aesthetics has expanded the scope of aesthetic inquiry beyond fine art to include everyday and natural environments. This conference offers a new opportunity to further the understanding of Marcia Muelder Eaton&rsquo\;s philosophical contributions\, while advancing contemporary debates in aesthetics\, ethics\, and environmental thought. The conference will be held at her almamater\, Knox College\, in Galesburg\, IL\, from July 23&ndash\;25\, 2027. The conference is generously supported by Knox College and the American Society for Aesthetics.
\n\nThere will be two keynote speakers for the conference: Noë\;l Carroll (CUNY Graduate Center) and Carolyn Korsmeyer (SUNY at Buffalo\, emerita). In addition\, environmental photographer Regina Flanagan\, whose work has been deeply influenced by Eaton&rsquo\;s theories\, will make a presentation. We also have three confirmed invited speakers: A. W. Eaton (University of Illinois\, Chicago)\, Roy T. Cook (University of Minnesota\, Twin Cities)\, and Antony Aumann (Northern Michigan University)\, as well as the organizers\, James Harold (Mount Holyoke College) and Brandon Polite (Knox College).
\n\nPapers in any area of philosophical aesthetics to which Eaton contributed are welcome\, including but not limited to: definitions of art\, the relationship between ethics and aesthetics\, environmental aesthetics\, beauty\, the nature of aesthetic properties\, fictionality\, and philosophy of literature. We especially encourage submissions that specifically comment on or engage with Eaton&rsquo\;s scholarship. Members of traditionally underrepresented groups are especially welcome to apply. The deadline for abstracts (500&ndash\;750 words) is February 1\, 2027. Final papers should be under 4000 words\, suitable for a 30 minute presentation. Submissions should be prepared for anonymous review and submitted to mmeaton2027@googlegroups.com.
\n\nTwo spots on the program will be reserved for graduate students or early career scholars\, for whom travel and lodging costs will be subsidized. If you belong to one of these groups\, please identify yourself as such in your submission email. Decisions will be made by March 31\, 2027.
\n ORGANIZER;CN=James Harold;CN=Brandon Polite: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20261006T151806Z DTSTART;TZID=America/Chicago:29990101T033000 DTEND;TZID=America/Chicago:29990201T120000 SUMMARY:POSTPONED - Creativity and Improvisation in Thought\, Practice\, and Mind: An Interdisciplinary Conference UID:20261008T104857Z-iCalPlugin-Grails@fe80:0:0:0:98c4:a3ff:fe37:1b35%3 TZID:America/Chicago LOCATION:6001 Dodge Street\, Omaha\, United States\, 68182 DESCRIPTION:*Please note that this event has officially been postponed. More information will be made available asap in the near future*
\nMany human cognitive capacities and processes may be deployed creatively\, from unique choices made for oneself up through novel cultural shifts. Similarly\, large swaths of our daily lives are taken up with performing spontaneous\, on-the-fly\, and unplanned activities that are\, in a word\, improvised. \; Charting out the nature of both creativity and improvisation\, taken individually or together\, remains an open and pressing issue. In this conference\, we will delve into various philosophical\, theoretical\, empirical\, and interdisciplinary issues that are related to creativity and improvisation. A non-exhaustive list of related questions and themes for this topic include:
\n- What is the relationship between improvisation and creativity?
\n- What is the relationship between creative activity and well-being?
\n- What is the best way to model individual and collective creativity?
\n- Is creativity in the arts the same thing as in other domains\, such as in science or business?
\n- What are the pros and cons of different scientific operationalizations of creativity and improvisation?
\n- Provide a conceptual analysis of creativity and/or improvisation.
ORGANIZER: METHOD:PUBLISH END:VEVENT END:VCALENDAR