Le Ré\;seau Arendtien Francophone\, cré\;é\; en 2024\, vise à\; favoriser une synergie entre celles et ceux qui\, des amateurs aux chercheuses\, fré\;quentent la pensé\;e de Hannah Arendt. Dans cette optique\, nous cherchons à\; mettre en place un rendez-vous ré\;gulier pour en discuter les diffé\;rents interpré\;tations et aspects.
\nDu fait de l&rsquo\;é\;tendue de la francophonie\, ces sé\;minaires auront lieu en ligne. Leur principe sera le suivant : les participant-e-s auront tous et toutes pré\;alablement lu un article ou un chapitre ré\;cent\, lequel sera pré\;senté\; trè\;s rapidement par souci de prioriser les é\;changes (10 minutes) par son autrice ou auteur. À\; partir de celui-ci\, un-e membre du ré\;seau ouvrira (5 min) à\; un dé\;bat plus large afin de discuter\, outre l&rsquo\;article\, les diffé\;rents interpré\;tations et aspects de l&rsquo\;&oelig\;uvre d&rsquo\;Arendt (1h30).
\nProgramme 2026\nEn 2026\, nous proposons quatre sé\;ances ordinaires du sé\;minaire et une sé\;ance spé\;ciale : «\; Arendt et la science é\;conomique »\;\, «\; Arendt et le travail »\;\, «\; Liberté\;\, volonté\;\, politique »\;\, «\; Arendt et la violence »\;\, «\; Philosophie\, é\;ducation et politique »\;.
\nLe sé\;minaire est ouvert à\; toutes et tous sans inscription pré\;alable \; n&rsquo\;hé\;sitez pas à\; venir y assister et y participer. Les articles et textes discuté\;s sont disponibles sur le site du RAF. N&rsquo\;hé\;sitez pas non plus à\; nous contacter pour toute demande d&rsquo\;information complé\;mentaire.
\nLe RAF ?\nLe Ré\;seau Arendtien Francophone (RAF) se veut un espace divers et pluriel\, rassemblant une communauté\; de doctorant-e-s\, enseignant-e-s\, chercheurs/ses\, intellectuel-le-s et toute personne inté\;ressé\;e ou engagé\;e dans l'é\;tude et la diffusion de la pensé\;e d'Hannah Arendt en France et le monde francophone. À\; travers cette plateforme\, nous souhaitons favoriser les é\;changes intellectuels\, offrir une visibilité\; accrue aux travaux de recherche et cré\;er des liens solides entre francophones s'inté\;ressant à\; et puisant dans l'&oelig\;uvre de cette autrice majeure du XXe siè\;cle.
\nOutre l&rsquo\;organisation de ce sé\;minaire et d'é\;vè\;nements acadé\;miques lié\;s à\; la pensé\;e d'Arendt\, le ré\;seau actualise continuellement un site web qui met à\; disposition : une bibliographie des textes de langue franç\;aise consacré\;s à\; Arendt ou la mobilisant\, un annuaire des membres du ré\;seau\, un agenda des activité\;s francophones qui lui sont dé\;dié\;es et une lettre d'information mensuelle.
\nN'hé\;sitez pas à\; rejoindre le ré\;seau ou à\; nous contacter pour rejoindre l&rsquo\;é\;quipe d&rsquo\;animation !
\n ORGANIZER;CN="Rémi Zanni": METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260828T190825Z DTSTART;TZID=Europe/Rome:20260830T234500 DTEND;TZID=Europe/Rome:20260830T234500 SUMMARY:Sein und Zeit Today: Relevance and Resonance UID:20260828T193239Z-iCalPlugin-Grails@fe80:0:0:0:341e:85ff:fe23:45%3 TZID:Europe/Rome LOCATION:Padova\, Italy DESCRIPTION:Call for Abstracts:
\nSein und Zeit Today: Relevance and Resonance
\n(Padua\, February 17-19\, 2027)
\nWe are pleased to share the call for abstracts for the conference Sein und Zeit Today: Relevance and Resonance\, organized by the Centro Studi di Critica Heideggeriana (CSCH) on the occasion of the centenary of the publication of Being and Time by Martin Heidegger. The conference will take place from February 17 to 19\, 2027\, at the FISPPA Department of the University of Padua.
\nIn a context that has long been active in Heidegger studies\, the conference aims to bring into dialogue some of the most authoritative voices in the current debate on Heidegger&rsquo\;s work and thought across different philosophical traditions and geographical contexts. Alongside contributions from invited speakers in the regular sessions (Hiroshi Abe\, Francesco Camera\, Paola-Ludovika Coriando\, Costantino Esposito\, Giuliana Gregorio\, Servanne Jollivet\, Giusi Strummiello\, Mark Wrathall\, Holger Zaborowski) and a panel dedicated to the work of the Paduan philosopher Franco Volpi (&ldquo\;Being and Time&rdquo\;: A Practical Philosophy? Interpretative Perspectives in Dialogue with Franco Volpi\, with guest interventions from Jesú\;s Adriá\;n Escudero\, Adriano Fabris\, and Carlo Scilironi)\, the event will include parallel sessions featuring presentations selected through this call for abstracts. Proposed abstracts should focus on the relevance of Being and Time for contemporary thought\, a theme that applicants are encouraged to address from multiple perspectives.
\nThe guiding idea of the conference is to foster engagement with a classic text of twentieth-century philosophy by rereading it from the standpoint of the present and by relating the fundamental questions that run through Heidegger&rsquo\;s masterpiece to the concerns of an era &ndash\; our own &ndash\; shaped by radically transformed conceptual horizons and frameworks of thought. In this perspective\, the call invites contributions that critically engage with Being and Time in light of the questions the text continues to raise one hundred years after its publication. We welcome proposals that explore the relevance of Heidegger&rsquo\;s analyses in relation to themes such as existence\, temporality\, finitude\, historicity\, understanding\, language\, body\, being\, and instrumentality\, bringing these into dialogue with contemporary problems\, trajectories\, and fields of research. The aim is to encourage dialogue among different traditions of thought that have found in Being and Time a major source of inspiration &ndash\; such as hermeneutics\, existential philosophy\, and phenomenology of embodiment &ndash\; or that have engaged with it in original ways\, such as certain areas of analytic philosophy and pragmatism.
\nTo submit a proposal\, applicants are required to send\, no later than August 30\, 2026\, a title and an anonymized abstract in English\, Italian\, or German (max. 3\,000 characters\, including spaces)\, addressing Being and Time and its relevance today. Presentations will be delivered in the same language chosen for the abstract. Please also attach\, in a separate file\, a brief biographical note (max. 150 words). The expected duration of each presentation is 20 minutes\, followed by a 10-minute discussion.
\nThe results of the selection process\, conducted by the selection committee\, will be announced on September 30\, 2026.
\nAll materials must be sent by email to: seinundzeit2027@virgilio.it
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260828T190825Z DTSTART;TZID=Europe/Warsaw:20260831T190000 DTEND;TZID=Europe/Warsaw:20260831T190000 SUMMARY:Identity and Community in Times of Uncertainty UID:20260828T193240Z-iCalPlugin-Grails@fe80:0:0:0:341e:85ff:fe23:45%3 TZID:Europe/Warsaw LOCATION:Czarnowiejska 36\, Kraków \, Poland\, 30-054 DESCRIPTION:This sixth edition of the Existential Philosophy for Times of Change and Crisis series seeks contributions exploring issues surrounding identity and community in times of uncertainty.
\nWriting in the aftermath of the Second World War\, Simone de Beauvoir&rsquo\;s existential ethics centred around the ambiguity of the human condition. Her work critiques traditional ethical frameworks subsuming plurality and ambiguity under the generalisations of normative concepts and practices. Ethics\, she argues\, should enable individuals to assume this ambiguity and plurality\, mindful of the diversity of our human condition. \;Ethics of Ambiguity\, \;notably\, strives to demonstrate how existentialism can be and indeed is inherently moral or social. Beauvoir appeals to us to recognise our freedom and responsibility\, yet at the same time highlights the limits of this freedom in situations of oppression\, and that this freedom is the most precarious in times of &lsquo\;uncertainty&rsquo\;&mdash\;where &lsquo\;crushed by present events\, [one] loses one&rsquo\;s way before the darkness of a future haunted by frightening spectres: war\, illness\, revolution\, fascism.&rsquo\;
\nBeauvoir&rsquo\;s existential ethics sought to respond to the challenges addressed to existentialism\, accused of miserabilism and solipsism. This conference seeks develop on Beauvoir&rsquo\;s works and legacy and those of her contemporaries\, and to explore the resources available within existential philosophy for rethinking the role of identity and community in times of uncertainty and crisis. Does the focus that existential philosophy places on the singular individual impede the construction of community? Does existentialism provide tools for articulating situations of oppression\, and navigating hostile environments? Does it provide guidance for concrete forms of action and activism\, and paths for navigating the uncertainty in the contemporary world?
\nContributions should engage with current issues from the perspectives of thinkers in existential philosophy and phenomenology\, such as Albert Camus\, Theodor Adorno\, Simone Weil\, Emil Cioran\, Simone de Beauvoir\, Jean-Paul Sartre\, Karl Jaspers\, Hannah Arendt\, Martin Heidegger\, and their nineteenth-century predecessors (Kierkegaard\, Nietzsche\, Stirner&hellip\;). \;
\n\;
\nTo propose a talk:
\nScholars interested in presenting should send a 300-word abstract and brief bio-bibliographical information by \;31 August 2026 \;to \;conference.eptcc@gmail.com \;. Notification of acceptance by 15 September 2026. For scholars requiring earlier notification in order to organize travel\, \;early submission \;and acceptance is possible. In that event submissions should be sent by \;1 July 2026 \;for notification by 15 July 2026. Please clearly indicate in the body of the email that you wish to be considered for early acceptance.
\nPresentations should be 25 minutes\, followed by 25 minutes discussion time. \;
\nConference participation open to all and \;free of charge \;for all speakers and participants\, but no funding is available for travel or accommodation.
\nFor specific queries (other than submission of abstracts or registration)\, contact: \;melissa.fox-muraton@clermont-sb.fr \;.
\nRegistration:
\n\;
\nTo participate without presenting a talk\, please register by email to \;conference.eptcc@gmail.com \;by 15 October 2026\, providing your name and institutional affiliation.This sixth edition of the Existential Philosophy for Times of Change and Crisis series seeks contributions exploring issues surrounding identity and community in times of uncertainty.
\nWriting in the aftermath of the Second World War\, Simone de Beauvoir&rsquo\;s existential ethics centred around the ambiguity of the human condition. Her work critiques traditional ethical frameworks subsuming plurality and ambiguity under the generalisations of normative concepts and practices. Ethics\, she argues\, should enable individuals to assume this ambiguity and plurality\, mindful of the diversity of our human condition. \;Ethics of Ambiguity\, \;notably\, strives to demonstrate how existentialism can be and indeed is inherently moral or social. Beauvoir appeals to us to recognise our freedom and responsibility\, yet at the same time highlights the limits of this freedom in situations of oppression\, and that this freedom is the most precarious in times of &lsquo\;uncertainty&rsquo\;&mdash\;where &lsquo\;crushed by present events\, [one] loses one&rsquo\;s way before the darkness of a future haunted by frightening spectres: war\, illness\, revolution\, fascism.&rsquo\;
\nBeauvoir&rsquo\;s existential ethics sought to respond to the challenges addressed to existentialism\, accused of miserabilism and solipsism. This conference seeks develop on Beauvoir&rsquo\;s works and legacy and those of her contemporaries\, and to explore the resources available within existential philosophy for rethinking the role of identity and community in times of uncertainty and crisis. Does the focus that existential philosophy places on the singular individual impede the construction of community? Does existentialism provide tools for articulating situations of oppression\, and navigating hostile environments? Does it provide guidance for concrete forms of action and activism\, and paths for navigating the uncertainty in the contemporary world?
\nContributions should engage with current issues from the perspectives of thinkers in existential philosophy and phenomenology\, such as Albert Camus\, Theodor Adorno\, Simone Weil\, Emil Cioran\, Simone de Beauvoir\, Jean-Paul Sartre\, Karl Jaspers\, Hannah Arendt\, Martin Heidegger\, and their nineteenth-century predecessors (Kierkegaard\, Nietzsche\, Stirner&hellip\;). \;
\n\;
\nTo propose a talk:
\nScholars interested in presenting should send a 300-word abstract and brief bio-bibliographical information by \;31 August 2026 \;to \;conference.eptcc@gmail.com \;. Notification of acceptance by 15 September 2026. For scholars requiring earlier notification in order to organize travel\, \;early submission \;and acceptance is possible. In that event submissions should be sent by \;1 July 2026 \;for notification by 15 July 2026. Please clearly indicate in the body of the email that you wish to be considered for early acceptance.
\nPresentations should be 25 minutes\, followed by 25 minutes discussion time. \;
\nConference participation open to all and \;free of charge \;for all speakers and participants\, but no funding is available for travel or accommodation.
\nFor specific queries (other than submission of abstracts or registration)\, contact: \;melissa.fox-muraton@clermont-sb.fr \;.
\nRegistration:
\n\;
\nTo participate without presenting a talk\, please register by email to \;conference.eptcc@gmail.com \;by 15 October 2026\, providing your name and institutional affiliation.
ORGANIZER;CN="Mélissa Fox-Muraton";CN="Jakub Gomułka";CN="Maciej Kałuża": METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260828T190825Z DTSTART;TZID=Europe/Berlin:20260831T234500 DTEND;TZID=Europe/Berlin:20260831T234500 SUMMARY:3rd Annual Meeting of the Young Network for Wittgensteinian Philosophy UID:20260828T193241Z-iCalPlugin-Grails@fe80:0:0:0:341e:85ff:fe23:45%3 TZID:Europe/Berlin LOCATION:Schadowplatz 14\, Düsseldorf\, Germany\, 40212 DESCRIPTION:The Young Network for Wittgensteinian Philosophy (YNWP) is a global community of early-career philosophers\, students\, and enthusiasts dedicated to exploring and advancing the work of Ludwig Wittgenstein. This is not only exegetical work but also the application of Wittgensteinian Philosophy in contemporary questions.
\nWe are pleased to announce the 2026 Annual Meeting of the Young Network for Wittgensteinian Philosophy\, which will take place on 30 and 31 October 2026 in Dü\;sseldorf\, Germany\, at Heinrich Heine University's "Haus der Universitä\;t".
\nKeynote Speaker
\nCall for Papers
\nWe invite contributions engaging with Wittgenstein's philosophy in its broadest sense. Submissions may address Wittgenstein's work on language\, logic\, mind\, mathematics\, epistemology\, ethics\, culture\, or other areas of his thought\, as well as the application of Wittgensteinian ideas and methods to contemporary philosophical problems.
\nWe particularly encourage contributions from early-career researchers and welcome both exegetical work on Wittgenstein and papers that develop or apply Wittgensteinian approaches to current philosophical debates.
\nParticipation is free\, we will provide snacks and drinks but we cannot cover any travel expenses. The meeting will be held exclusively in person.
\nSubmission Guidelines
\nDeadline: 31 August 2026
\nWhat to submit: A title and an abstract of no more than 500 words on a Wittgensteinian topic of your choice.
\nSubmission form: https://forms.gle/f9VFwHM4DkMkS6xK7 or send an email to d.sarikaya@uni-luebeck.de with the Subject "YNWP Submission". \;
\nNotification of acceptance: 07 September 2026
\nOrganization
\nJordi Fairhurst Chilton (KU Leuven)\, Paul Hasselkuß\; (Heinrich Heine Universitä\;t Dü\;sseldorf\, chair)\, José\; Antonio Pé\;rez-Escobar (UNED)\, Deniz Sarikaya (Universitä\;t zu Lü\;beck)
\nSupport
\nThe meeting is supported by Prof. Dr. Markus Schrenk\, Heinrich Heine University Dü\;sseldorf (HHU) and the German Society for Analytic Philosophy (GAP).
\nWe look forward to welcoming you to Dü\;sseldorf for two days of discussion and exchange on Wittgensteinian philosophy.
ORGANIZER;CN=Jordi Fairhurst;CN="Paul Hasselkuß";CN="José Antonio Pérez Escobar";CN=Deniz Sarikaya: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260828T190825Z DTSTART;TZID=Europe/Madrid:20260907T100000 DTEND;TZID=Europe/Madrid:20260911T170000 SUMMARY:Philosophical Roots of National Socialism UID:20260828T193242Z-iCalPlugin-Grails@fe80:0:0:0:341e:85ff:fe23:45%3 TZID:Europe/Madrid LOCATION:av. Blasco Ibañez 33\, Valencia\, Spain\, 46010 DESCRIPTION:The call for papers is hereby opened for the \;international conference &ldquo\;Philosophical Roots of National Socialism&rdquo\;\, that will be held from 7-11 September 2026 in the Faculty of Philosophy and Education Sciences of the University of Valè\;ncia. Among the confirmed speakers are\, in alphabetical order\, Barbara Zehnpfennig (Passau / Berlin)\, Christian Hartmann (Potsdam)\, Gü\;nter Zö\;ller (Munich)\, Herlinde Pauer-Studer (Vienna)\, Ó\;scar Cubo (Valè\;ncia)\, Othmar Plö\;ckinger (Salzburg)\, Pedro Jesú\;s Teruel (Valè\;ncia) and Salvi Turró\; (Barcelona). \;
\nOriginals related to any aspect of the theoretical foundation of the nationalsocialism and its disastrous political and cultural influence will be welcome. Of particular interest will be the proposals on its philosophical roots\, with special emphasis on the review of these connections in the field of classical German philosophy\, from Kant to Hegel\, and its sources.
\nThe conference is conceived from the \;basic position \;that the ideological theses expressed and assumed by the nationalsocialism are intellectually disgusting and have had an extremely horrible effect on world history. This is precisely why it seems important to us to critically examine the roots of those theses and to meticulously research their philosophical background. This unmasks and denounces the self-blameful ignorance and maliciousness of National Socialist ideology. We consider this intellectual work to be particularly important today\, when new political movements are silently developing and insinuating similar theses into the public domain\, thereby jeopardizing the future of humanity.
\nPhDs \;will submit title and abstract (100 words maximum)\, together with academic affiliation\, until November 20\, 2025 to the email address kv2026@uv.es. Authors who are \;not PhD \;will also submit the whole text of the paper\, according to the \;guidelines \;(pp. 2-3). Notice of acceptance will be given before March 19\, 2026. The participation fee is 180 euros (academics) and &euro\; 60 (doctoral students).
\nThe paper can be redacted and presented in English\, Spanish\, Valencian / Catalan or German. If the paper is written in English\, Spanish or Valencian\, a German translation will be provided before April 22\, 2026 (if it is written in German\, an English translation will be provided). For each paper there will be 30 minutes of exposition and 20 minutes of debate.
\nThe \;originals will be \;published \;by the prestigious Valencian publisher Tirant lo Blanch. In the ranking of Spanish scientific publishers drawn up by the Spanish Superior Research Council\, Tirant is number 1 out of more than three hundred. The publication will take place in both printed format and e-book. \;
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260828T190825Z DTSTART;TZID=Australia/Melbourne:20260908T103000 DTEND;TZID=Australia/Melbourne:20260908T170000 SUMMARY:A Century of Foucault - Deakin University Graduate Symposium UID:20260828T193243Z-iCalPlugin-Grails@fe80:0:0:0:341e:85ff:fe23:45%3 TZID:Australia/Melbourne LOCATION:Tower 2 level 12/727 Collins St\, Melbourne\, Australia\, 3008 DESCRIPTION:This year marks the centenary of the birth of Historian/Philosopher Michel Foucault (1926 &ndash\; 1984) and the 50th anniversary of the French publication of Histoire de la sexualité\;: La volonté\; de savoir. A giant of French poststructuralist thought\, Foucault can be seen as the progenitor of contemporary queer theory and the field of biopolitics. Foucault remains a stalwart of the humanities and his influence extends far beyond the bounds of traditional philosophical discourse to areas such as sociology\, criminology\, and politics.
\nAt Deakin Downtown on September 8\, 2026 at 10:30 AM (AEST) this event will bring together current Australian graduate students to reflect on the legacy and continued influence of Foucault's work.
\nAll are welcome\, we hope you will join us for this exciting and thought provoking day!
\nThis is a hybrid event supported by zoom. Zoom attendance does not require an RSVP with eventbrite.
\nZoom link: \;https://deakin.zoom.us/j/82961833454?pwd=7vKvwKZFKdOhZbHnjJxmTGjte5WKrt.1
\nMeeting ID: 829 6183 3454 // \;Password: 07841049
\n*Lunch catering will be provided for in person attendance\, please be sure to RSVP on the eventbrite page
\n**We also would like to thank the incredible generosity of the Australasian Society for Continental Philosophy (ASCP) and Deakin University's Philosophy and Religious Studies research group (PHIRES) for their support and funding for the event.
\nFor any queries please email \;lauren.p@deakin.edu.au
ORGANIZER;CN=Lauren Pedersen-Hor;CN=Jasper Lear;CN=Beau Kent: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260828T190825Z DTSTART;TZID=Europe/London:20260911T234500 DTEND;TZID=Europe/London:20260911T234500 SUMMARY:Kant on Violence\, War\, and Genocide UID:20260828T193244Z-iCalPlugin-Grails@fe80:0:0:0:341e:85ff:fe23:45%3 TZID:Europe/London DESCRIPTION:The serious international situation we are experiencing suggests that we should explore the scope of contemporary dialogue in relation to Immanuel Kant&rsquo\;s work. His texts on the philosophy of history\, his writings on practical matters and the inspiration behind his theoretical approach all demonstrate a clear commitment to peace as the only appropriate framework for coexistence in line with the aspirations of human reason. According to Kant\, reason demands that the Kampfplatz be followed by lasting peace. To what extent are his ideas still relevant today? How can Kantian thought shed light on the current situation? How can his work\, written in eighteenth-century Kö\;nigsberg\, contribute to our era\, in which we are witnessing serious political and legal setbacks such as the Russian invasion of Ukraine\, Hamas terrorism\, the barbarism unleashed by Israel in Gaza\, the violence perpetrated by organised crime through groups such as drug cartels\, and the erosion of the democratic system by Donald Trump&rsquo\;s government in the United States?
\nWe welcome all original contributions that explore these issues within the framework of Kantian thought and its critical reinterpretation. The deadline for submissions on the OJS platform is 11 September 2026. Original manuscripts can be submitted in any of the REK&rsquo\;s languages (Spanish\, German\, Valencian/Catalan\, English\, French\, Italian and Portuguese). To be considered\, submissions must follow the guidelines for authors (pp. 190 ff.).
\nEach submission will undergo a double-blind peer review process. Notification of acceptance will be given by 11 January 2027. The monograph is scheduled for publication in the spring issue on 22 April 2027.
\n\n\; \; Pedro Jesú\;s Teruel and Eduardo Charpenel
\n\; \; Valè\;ncia/Ciudad de Mé\;xico\, October 12\, 2025
\n«\;Dal ripudio della psicologia empirica in nome di una logica pura Husserl passerà\;\, attraverso un lungo e tormentato cammino\, alla psicologia pura o trascendentale»\;.
\nA partire da queste parole di Aldo Masullo\, scritte nel 1961\, il convegno intende indagare un tema che\, per molta filosofia del Novecento\, ha rappresentato uno dei principali limiti della fenomenologia e che\, negli ultimi anni\, si è\; invece rivelato uno dei suoi aspetti più\; fecondi: il rapporto tra logica e psicologia.
\nCostitutivo della formazione filosofica di Husserl e decisivo per l&rsquo\;evoluzione del suo pensiero\, il confronto tra logica e psicologia ha orientato gran parte dello sviluppo del movimento fenomenologico. La fenomenologia\, infatti\, non si è\; limitata alla critica delle diverse forme di psicologismo &ndash\; logico\, gnoseologico ed etico &ndash\; ma ha elaborato una nuova concezione delle relazioni tra validità\; logica\, intenzionalità\; e soggettività\;.
\nSi può\; sostenere che\, per comprendere le diverse fasi del pensiero husserliano\, così\; come per distinguere le principali stagioni della tradizione fenomenologica\, sia necessario chiarire le differenti concezioni di logica e di psicologia che vi sono implicate. In questa prospettiva\, il rapporto tra questi due ambiti non costituisce soltanto una questione interna alla fenomenologia\, ma rappresenta una chiave interpretativa essenziale per comprendere il suo sviluppo storico e teorico.
\nAl di là\; del perimetro strettamente fenomenologico\, la relazione tra logica e psicologia occupa oggi una posizione centrale nel dibattito filosofico contemporaneo: dalla teoria della conoscenza alla teoria dei concetti\, dall&rsquo\;etica all&rsquo\;antropologia\, dalla filosofia delle scienze cognitive alla filosofia della mente\, dalla filosofia della logica alla psicopatologia.
\nIn questo quadro\, si invitano studiose e studiosi a presentare contributi di carattere storico o teorico sui seguenti temi:
\n1. Fenomenologia e psicologia\;
\n2. Fenomenologia e psicopatologia\;
\n3. Fenomenologia e logica\;
\n4. Etica fenomenologica tra logica e psicologia\;
\n5. Fenomenologia\, scienze cognitive ed epistemologia\;
\n6. Fenomenologia e teoria delle emozioni\;
\n7. Fenomenologia e antropologia\;
\n8. Fenomenologia e trascendentale.
\nGli abstract\, di massimo 2500 caratteri più\; 1000 di bibliografia\, \;andranno inviati a Lorenzo Cavallo (lorenzo.cavallo2@unina.it) e a Claudio Fabbroni (claudio.fabbroni@unina.it)
Scadenze
\nInvio degli abstract: 15 settembre 2026
\nComunicazione degli esiti: 1°\; ottobre 2026
\nComitato scientifico:
\nAnna Donise\, Felice Masi\, Anna Pia Ruoppo
\nComitato organizzativo:
\nGiovanni Battista Armenio\, Francesco Bevilacqua\, Lorenzo Cavallo\, Claudio Fabbroni\, Francesca Maffettone\, Giulia Salzano
ORGANIZER;CN=Anna Donise;CN=Felice Masi;CN=Anna Pia Ruoppo: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260828T190825Z DTSTART;TZID=America/New_York:20260924T140000 DTEND;TZID=America/New_York:20260925T170000 SUMMARY:The Foucault Century UID:20260828T193246Z-iCalPlugin-Grails@fe80:0:0:0:341e:85ff:fe23:45%3 TZID:America/New_York LOCATION:Van Pelt-Dietrich Library Center\, Philadelphia\, United States DESCRIPTION:Michel Foucault&rsquo\;s influence on contemporary thought is unmatched by any other twentieth-century intellectual. Reputed to be the most widely cited scholar in history\, his work has provided a foundational vocabulary in a variety of disciplines across the humanities and social sciences. He remains one of the most widely taught figures in institutions of higher education worldwide. Even where Foucault&rsquo\;s name is no longer invoked\, the shaping influence of his corpus has been transformative&mdash\;even revolutionary.
\n2026 marks the centennial of Foucault&rsquo\;s birth and the 50-year anniversary of the publication of his landmark \;History of Sexuality\, Vol. 1. \;The Foucault Century\, a symposium at the University of Pennsylvania in Philadelphia (September 24&ndash\;25\, 2026)\, offers a renewed assessment of Foucault&rsquo\;s thought. \;
\nForty years after his death\, our understanding of Foucault&rsquo\;s scholarship has been enriched and transformed by a wealth of groundbreaking posthumous publications. These include Foucault&rsquo\;s thirteen courses at the Collè\;ge de France\, lectures and seminars at other institutions around the world from the 1960s to the 1980s\, and the fourth volume of \;History of Sexuality&mdash\;Confessions of the Flesh. More material is coming out all the time\, with Foucault&rsquo\;s 1966&ndash\;1967 public lectures at the University of Tunis now in press.
\nThe Foucault Century \;considers the manifold implications of this expanding corpus. And it takes as its premise that the Foucault we already know&mdash\;or think we know&mdash\;may need to be reconsidered. What has sometimes been called the &ldquo\;textbook image of Foucault&rdquo\; has become an obstacle to fully grasping the depth\, complexity\, and tensions of his thought. \;
\nThe Foucault Century \;will bring together an international group of Foucault specialists to consider a range of problems in the contemporary assessment of Foucault: What questions are being left unasked in the default interpretation of Foucault that has been passed down? What controversies remain unresolved? Which of Foucault&rsquo\;s many voices and guises can be brought into productive conversation with our contemporary intellectual\, political\, and cultural controversies? And which need to be criticized or dismantled? Which Foucaults have been remembered? And which have been forgotten and may need to be brought to light again?
ORGANIZER;CN=Daniele Lorenzini;CN=Donovan Schaefer: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260828T190825Z DTSTART;TZID=Europe/Rome:20260930T000000 DTEND;TZID=Europe/Rome:20260930T000000 SUMMARY:The Courage of Truth. Michel Foucault 1926-2026. UID:20260828T193247Z-iCalPlugin-Grails@fe80:0:0:0:341e:85ff:fe23:45%3 TZID:Europe/Rome LOCATION:Roma\, Italy\, 00193 DESCRIPTION:Born on 15 October 1926\, Michel Foucault would be 100 years old today. An eclectic scholar and controversial figure on the French cultural scene\, Foucault delivered his final lecture at the Collè\;ge de France in 1984\, exploring the practices and forms of discourse through which the subject might come to speak the truth about themselves. The courage of truth lies with the speaker who takes the risk of expressing\, despite everything\, the whole truth that is in their mind\; and it is also the courage of the listener\, who agrees to accept as true the outrageous truth they have heard. From 1980 onwards\, Foucault had significantly reoriented his research\, shifting from the individual as an object of domination and surveillance to the subject of truth\; more specifically\, to the process through which the individual constitutes and recognises themselves as a subject.
\nThe volumes of The History of Sexuality\, written in his later years\, also explore the forms\, techniques and games of truth through which the individual constitutes themselves as a subject capable of governing themselves and\, by extension\, of governing others. Foucault presents a history of the ethical issues that arise from the techniques of the self&mdash\;those reasoned and voluntary practices through which individuals seek to transform themselves\, to modify their individuality\, and to make their lives a work that expresses certain values and meets specific criteria regarding lifestyle. Throughout his intellectual journey\, Foucault also developed one of the most influential critiques of modernity\, challenging the linear narrative of progress and demonstrating how modern institutions\, forms of knowledge and social practices are permeated by apparatuses of power that produce historically determined forms of subjectivity.
\nHis thinking made a decisive contribution to the renewal of contemporary social theory\, bringing to light a conception of power no longer understood as merely the prerogative of the state or sovereignty\, but rather as a widespread network of relationships\, practices and technologies that give substance to institutions.
\nIn this sense\, his thought represents one of the main points of reference in the post-structuralist debate and continues to offer analytical categories &ndash\; such as discipline\, biopolitics\, governmentality\, apparatuses and processes of subjectivation &ndash\; that are fundamental to understanding the transformations of contemporary societies and to the renewal of the social sciences and humanities. Central to his work is the tension that runs through it: between the technologies of discipline &ndash\; that power which\, through norms and surveillance\, produces docile or subjugated bodies &ndash\; and the technologies of the self\, the practices through which the subject constitutes itself by acting upon itself. These two axes intertwine precisely within governmentality\, a highly topical issue: does self-care\, in the new forms it takes today\, open up a space of freedom\, or is it a shift in the governance of behaviour? In honouring the legacy of Foucault\, the conference aims to critically and reflectively take stock of the current state of research: how are subjectivities and the Self constructed\, between power and emancipation\, in today&rsquo\;s world? Are the social sciences and humanities still &lsquo\;receptive&rsquo\; to his theoretical proposals? To what extent does his critique of modernity continue to provide a key to interpreting contemporary social transformations and new configurations of power? Does the appeal to the value of &lsquo\;humanity&rsquo\; and the human continue to be significant\, or\, as Foucault argued\, does it serve rather to justify the most disparate realisations? In contemporary societies\, how is the relationship between power\, truth and governmentality changing? In the age of thinking machines\, what is the relationship between the body and technology\, and how does it involve the sexed and gendered body? What is the relationship between truth and democracy in an era of crisis for epistemic authorities? If power is no longer the prerogative of the state but a widespread network of relationships and mechanisms\, where does sovereignty lie today\, and how are representation and conflict redefined when governance is exercised over conduct and life? If governing means directing conduct\, what forms of subjectivation does neoliberal governmentality produce today &ndash\; in which the individual has now become an entrepreneur of the self &ndash\; and what counter-conducts emerge where people no longer wish to be governed in this way?
\nThese are just some of the questions that may now be raised by a re-reading of the work of a scholar who\, at every stage of his intellectual journey\, positioned himself at a transdisciplinary crossroads within the humanities. Building on the framework outlined above\, with this call for papers we invite scholars to submit contributions addressing\, in particular but not exclusively\, the following themes:
\n- interpreting the critique of modernity: Michel Foucault&rsquo\;s contribution to the development of contemporary social theory and the post-structuralist debate\;
\n- biopolitics\, governmentality and capitalism in the digital society\;
\n- truth\, intellectuals and power in the post-truth era\;
\n- parrhesia and democracy: speaking the truth as a political practice and the crisis of epistemic authorities\;
\n- neoliberal governmentality\, the governance of conduct and the self-entrepreneurial subject\;
\n- political subjectivation\, counter-conducts and forms of resistance to government\;
\n- surveillance\, security and algorithmic governmentality in democratic societies\;
\n- current applications of the genealogical-critical method in the humanities and social sciences.
\nGUIDELINES FOR SUBMITTING A PROPOSAL
\nOpening date for submission of proposals: 29 July 2026
\nGuidelines for submitting proposals: a maximum of 500 words and no more than 5 keywords\, in addition to the proposer&rsquo\;s first name\, surname\, affiliation and email address. The paper must be submitted in .pdf format to the following email address:
\nconferencefoucault@gmail.com
\nDeadline for submission of proposals: 30 September 2026
\nNotification of proposal acceptance: 15 October 2026
\nFor enquiries:
\nConference Scientific Committee
\nconferencefoucault@gmail.com
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260828T190825Z DTSTART;TZID=America/Sao_Paulo:20260930T090000 DTEND;TZID=America/Sao_Paulo:20261002T170000 SUMMARY:International Colloquium on Phenomenology and Critique UID:20260828T193248Z-iCalPlugin-Grails@fe80:0:0:0:341e:85ff:fe23:45%3 TZID:America/Sao_Paulo LOCATION:Rua Roraima\, 1000\, Santa Maria\, Brazil DESCRIPTION:The 1st Colloquium on Phenomenology &\; Critique will take place from September 30 to October 2\, 2026\, in a hybrid format\, organized by the Graduate Program in Philosophy at UFSM in partnership with the LATIFA research group\, and will bring together national and international researchers to further the debate on Critical Phenomenology and the field&rsquo\;s contributions to a phenomenological approach to contemporary political and social issues. The event aims to explore the field of &ldquo\;critical phenomenology&rdquo\; (Weiss\, Murphy &\; Salamon\, 2020\; Magrí\; &\; McQueen\, 2023\; Hermann\, 2023) as a horizon of phenomenological critique capable of encompassing phenomena in the fields of social\, identity-based\, embodied\, and institutional politics.
ORGANIZER;CN=Camila Palhares Barbosa: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260828T190825Z DTSTART;TZID=Europe/London:20260930T234500 DTEND;TZID=Europe/London:20260930T234500 SUMMARY:Responsible Trusting without Prejudice Workshop 2 UID:20260828T193249Z-iCalPlugin-Grails@fe80:0:0:0:341e:85ff:fe23:45%3 TZID:Europe/London LOCATION:University of Stirling\, Stirling\, United Kingdom DESCRIPTION:The Responsible Trusting without Prejudice project is jointly hosted by the University of Stirling and the University of Edinburgh\, and is funded by the Royal Society of Edinburgh. Our first in-person workshop will take place on the University of Stirling campus on the 7th and 8th of November 2026.
\nIn addition to a number of invited speakers (TBA)\, we are pleased to invite the submission of extended abstracts to be considered for presentation at this workshop. Abstracts should include a short bibliography\, should be no longer than 800 words in total\, and should be anonymised for review. Abstracts should be sent to Sharon Coull thoughtmanagingeditor@gmail.com\, by the end of day on Wednesday 30th of September\, 2026. Proposed presentations can be on any aspect of the project\, though we particularly invite abstracts on what is involved in being a responsible epistemic agent\, and whether epistemic responsibility raises any distinctive issues not already raised by responsibility for action in general. Following review\, selected authors will be invited to attend the workshop and give a presentation based on their submissions\, with 2-3 nights of accommodation and the workshop dinner paid for by the project (unfortunately\, we are unable to cover the cost of travel to Stirling).
\nOverview
\nOne lesson of Wittgenstein&rsquo\;s On Certainty is that responsible inquiry requires that we take certain things on trust rather than seeking evidence in their favour\, and yet\, accepting things without evidence can be a manifestation of prejudice. How can we distinguish cases in which accepting something without evidence is demanded of us as responsible epistemic agents from those in which it must be avoided? What steps might we take as an epistemic community to promote responsible inquiry\, given the risks of falling into prejudicial thinking?
\nThese questions have particular urgency in the present social context\, in which real social harm is caused both by unjustified doubts&mdash\;such as climate change denial\, distrust of experts etc. &mdash\;and unjustified acceptances&mdash\;as seen in the phenomenon of online echo chambers\, the proliferation of conspiracy theories etc. \;This project will clarify what it takes to be a responsible inquirer in a world that is so uncooperative\, and where the consequences of lapsing into prejudicial thinking are so harmful.
\nSome issues to be explored draw on and evaluate hints and insights from On Certainty and views advanced in the extensive literature of what has come to be known as hinge epistemology. What should be included in the range of presuppositions that inquiring rational agents cannot but &lsquo\;take for granted&rsquo\; as background to the responsible formation of belief&mdash\;for example\, propositions about the effectiveness of their own cognitive capacities and the suitability of the circumstances in which they are deployed for the effective function of those capacities. Some of these propositions will admit of independent investigation\, but that of course will rest upon a further set of propositions.
\nMore specific questions to be addressed at the workshop include:
\n·\; \; \; \; \; \; What are the nature and limits of rationally unavoidable epistemic trust?
\n·\; \; \; \; \; \; What is the nature of epistemic responsibility?
\n·\; \; \; \; \; \; What are the conditions for the effective transmission of reliable information?
\n·\; \; \; \; \; \; What is the significance of &lsquo\;inherited&rsquo\; backgrounds and echo chambers.
\n·\; \; \; \; \; \; Why are people susceptible to disinformation?
\nFor additional information go tohttps://crispinjwright.com/rtwp_workshop/ \;
ORGANIZER;CN=Aidan McGlynn;CN=Alan Millar: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260828T190825Z DTSTART;TZID=Europe/Vilnius:20261002T100000 DTEND;TZID=Europe/Vilnius:20261003T170000 SUMMARY:Inheriting Ordinary Language Philosophy UID:20260828T193250Z-iCalPlugin-Grails@fe80:0:0:0:341e:85ff:fe23:45%3 TZID:Europe/Vilnius LOCATION:Universiteto g. 9\, Vilnius\, Lithuania DESCRIPTION:Recent years have witnessed a renewed interest in so-called ordinary language philosophy &ndash\; one of the main traditions in 20th century analytic philosophy. The conference will contribute to this renewed engagement by examining the legacy and contemporary significance of the tradition and its leading representatives. At the same time\, the conference aims at critically examining the idea of an ordinary language philosophy tradition itself. The thinkers typically grouped under this label differ substantially in philosophical outlook and method. Assessing the depth and significance of these differences raises broader questions about how unified the tradition really is. Is the current resurgence best understood as the continuation of a shared philosophical approach\, or does it instead consist of diverse and sometimes competing attempts to draw on different elements of this legacy? By addressing these questions\, the conference will both clarify the historical significance of ordinary language philosophy and assess the prospects for its contemporary revival.
\nKeynote speakers
\nAvner Baz (Tufts University)
\nBenjamin De Mesel (KU Leuven)
\nHans-Johann Glock (University of Zurich)
\nMartin Gustafsson (Å\;bo Akademi University)
\nNicole Rathgeb (University of Bern)
\nImportant dates
\nAbstract submission: July 31\, 2026
\nAuthor notification: August 10\, 2026
\nConference: October 2-3\, 2026
\nRegistration fees
\nStudents 50 &euro\;
\nNon-students 100 &euro\;
\n(Registration fee covers the conference dinner\; waivers might be considered)
\nConference Venue
\nFaculty of Philosophy\, Vilnius University\, Universiteto street 9\, Vilnius\, Lithuania.
\nSubmitting an abstract for a presentation (30 minutes including discussion)
\nAbstracts at a maximum length of 400 words should be submitted as Word or PDF to mindaugas.gilaitis@fsf.vu.lt. Make sure to state your name and affiliation clearly in the abstract. The deadline for submission is July 31\, 2026. The date of notification is August 10\, 2026.
\nOrganizers
\nMindaugas Gilaitis (Vilnius University)\, Martin Gustafsson (Å\;bo Akademi University)
\nPlease direct all inquiries by email to mindaugas.gilaitis@fsf.vu.lt or martin.gustafsson@abo.fi.
\nThe event is free to attend. If you intend to come to the conference as a non-speaker\, please register by sending an email to mindaugas.gilaitis@fsf.vu.lt. The deadline for registration is September 25\, 2026.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260828T190825Z DTSTART;TZID=Europe/London:20261004T090000 DTEND;TZID=Europe/London:20261025T170000 SUMMARY:(Un)Timely Blanchot UID:20260828T193251Z-iCalPlugin-Grails@fe80:0:0:0:341e:85ff:fe23:45%3 TZID:Europe/London DESCRIPTION:a 4-session seminar with Philippe Lynes\, Alex Obrigewitsch\, Kim Schoof &\; Carlos A. Segovia
SEMINAR DESCRIPTION
Blanchot&rsquo\;s work delves into how thinking and writing both reflect and un-reflect our relation to life and death\, challenging conventional notions of presence and temporality. By tracing his influence on Derrida and Nancy\, and exploring the simultaneous timeliness and untimeliness of his thought\, we can ask how reading Blanchot today continues to transform our understanding of language\, life\, and being.
Session I (&ldquo\;Blanchot Today?\,&rdquo\; with Alex Obrigewitsch) will explore Blanchot&rsquo\;s considerations of writing and literature in their exposure of alterity\, disturbance of temporality\, and their inscription of the anonymous and impersonal&mdash\;for it is the ineluctable binding of writing and mortality which Blanchot has exposed to us\, suspending &ldquo\;today&rdquo\; in the double exposure of a coming future which intersects with a &ldquo\;terrifyingly ancient&rdquo\; past. The title of this opening session\, expresses the double question of the (un)timeliness of Blanchot&rsquo\;s work. If we agree with Jacques Derrida&rsquo\;s claim that &ldquo\;never as much as today have I imagined him so far ahead of us as today. Awaiting us\, still to come\, to be read\, to be reread by those very same ones that do it ever since they knew how to read and thanks to him\,&rdquo\; then it is from Blanchot &ldquo\;himself&rdquo\; that we might learn the double sense of our titular question. What can Blanchot teach us that bears the mark of today? Blanchot has never been more timely to read and think with than today\, insofar as &ldquo\;today&rdquo\; is only ever the mobile limit inscribed between a future to come and a past never present. There is no &ldquo\;today\,&rdquo\; no &ldquo\;contemporaneity&rdquo\; for literature\, and its very writing alters our relation to life\, suspending it in a void from whence all emerges and in which all must efface itself.
Session II (&ldquo\;Blanchot &\; Derrida\,&rdquo\; with Philippe Lynes) will\, for its part\, trace the history of Blanchot&rsquo\;s influence on Derrida\, as well as instances of a reciprocal influence in Blanchot&rsquo\;s own work. When discussing the &lsquo\;violent&rsquo\; relationship of deconstruction to its three biggest influences&mdash\;Martin Heidegger\, Emmanuel Levinas and Maurice Blanchot&mdash\;Jacques Derrida explains that Blanchot resists this violence best. In the final interview before his death\, Derrida insisted that a notion of &lsquo\;survivance&rsquo\; or &lsquo\;living-on&rsquo\; lay at the heart of his entire philosophical trajectory\, evoking Blanchot&rsquo\;s notion of &ldquo\;a survival which is not one\, a death which does not put an end to anything.&rdquo\; Derrida&rsquo\;s most sustained engagement with Blanchot takes place in the mid 1970s with the publication of &ldquo\;Pas\,&rdquo\; as well as the second year of his just-published La Chose seminar (1975-1977). Blanchot&rsquo\;s thought also features importantly in &ldquo\;Discourses of the End&rdquo\;&mdash\;Derrida&rsquo\;s 1983 conversations on the apocalypse and the disaster with Philippe Lacoue-Labarthe and Jean-Luc Nancy\, as well as his final seminar\, The Beast and the Sovereign (2002-2003).
In turn\, Session III (&ldquo\;Blanchot &\; Nancy\,&rdquo\; with Kim Schoof) will explore how it is possible that such contrasting perspectives on literature and the experience it offers us of being&rsquo\;s origin emanate from one another. It will do so exploring how Blanchot and Nancy write (occasionally in direct response to one another) about literature\, community\, ontology and &ldquo\;the neuter.&rdquo\; For Blanchot\, literature opens us onto the &ldquo\;Outside&rdquo\; where being originates\, where &ldquo\;I am not [&hellip\;]\; no one is there\, but the impersonal is: the outside\, as that which prevents\, precedes\, and dissolves the possibility of any personal relation.&rdquo\; Yet\, it is Blanchot&rsquo\;s perspective on literature that has inspired Jean-Luc Nancy to view literature as an exemplary way of being in the world. In Nancy&rsquo\;s perspective\, literature is the &ldquo\;coming of the world&rdquo\; or\, in the words of Aukje van Rooden\, &ldquo\;the point at which connections are made\, in which (the world) is created as being\, time and again\, a set of relations in which and by which we live.&rdquo\;
Lastly\, Session IV (&ldquo\;Blanchot Unreceived\,&rdquo\; with Carlos A. Segovia) will focus on how Blanchot seems to approach the question of the relation between language and reality à\; rebours of much contemporary thought\, which\, in repudiating their once-assumed transparency\, tends instead to affirm their reciprocal opacity. For Blanchot\, however\, language is neither the thing named nor its mere absence\, but the tentative recovery of its presence through its very loss\; just as in Mallarmé\;&rsquo\;s &ldquo\;Sonnet in -yx\,&rdquo\; for instance\, anguish is neither the one felt in the chest by the poet&mdash\;which lacks a voice and hence proves at once present to him as something real but absent due to its silence&mdash\;nor the one named through the universal notion that would conventionally be assigned to it&mdash\;before whose trivial presence the anguish thus felt would recede into absence: it is rather that thing of hard (whether white or black) &ldquo\;nails&rdquo\; like &ldquo\;onyx&rdquo\; by virtue of which word and world become mutually supplementary and translucent to one another. This will be examined both at the crossroads of today&rsquo\;s thought\, thinkable\, and unthought and along with Blanchot&rsquo\;s re-inscription of being as otherness.
TIME
5 SUNDAYS\, weekly\, beginning October 4\, 2026.
10:00-12:00 Eastern US Time.
SESSIONS
1) Blanchot Today?
The Interminable Default\, Between a Coming Future and a &ldquo\;Terrifyingly Ancient&rdquo\; Past with Alex Obrigewitsch
2) Blanchot &\; Derrida
La Mort La Chose
with Philippe Lynes
3) Blanchot &\; Nancy
Literature: Being (In and) Outside (of the World)
with Kim Schoof
4) Blanchot Unreceived
Transparency\, Opaqueness\, Translucence
with Carlos A. Segovia
ABOUT INCITE SEMINARS
We are a mix of rogue scholars\, disgruntled academics\, disenchanted buddhists\, enchantment-hungry anarchists\, radical therapists\, and general weirdos looking to create autonomous and accessible forms of &ldquo\;higher education.&rdquo\;
We offer online seminars and reading groups to incite personal exploration and inspire community action. Incite Seminars offers an educational experience. We do so by gathering an engaged group of participants for a dynamic exchange of ideas\, led by skilled facilitators. All of our facilitators have a deep relationship to a subject or topic through intensive study or practice.
Incite Seminars is a 100% member-supported learning community. We depend on member contributions to continue holding space for radical study and practice groups\, putting on rigorous seminars and courses\, and providing our facilitators and organizers with fair compensation. If you are unable to pay the full amount for a session or membership at this time\, we invite you to join us at reduced or no cost with our Solidarity option.
This sixth edition of the Existential Philosophy for Times of Change and Crisis series seeks contributions exploring issues surrounding identity and community in times of uncertainty.
\nWriting in the aftermath of the Second World War\, Simone de Beauvoir&rsquo\;s existential ethics centred around the ambiguity of the human condition. Her work critiques traditional ethical frameworks subsuming plurality and ambiguity under the generalisations of normative concepts and practices. Ethics\, she argues\, should enable individuals to assume this ambiguity and plurality\, mindful of the diversity of our human condition. \;Ethics of Ambiguity\, \;notably\, strives to demonstrate how existentialism can be and indeed is inherently moral or social. Beauvoir appeals to us to recognise our freedom and responsibility\, yet at the same time highlights the limits of this freedom in situations of oppression\, and that this freedom is the most precarious in times of &lsquo\;uncertainty&rsquo\;&mdash\;where &lsquo\;crushed by present events\, [one] loses one&rsquo\;s way before the darkness of a future haunted by frightening spectres: war\, illness\, revolution\, fascism.&rsquo\;
\nBeauvoir&rsquo\;s existential ethics sought to respond to the challenges addressed to existentialism\, accused of miserabilism and solipsism. This conference seeks develop on Beauvoir&rsquo\;s works and legacy and those of her contemporaries\, and to explore the resources available within existential philosophy for rethinking the role of identity and community in times of uncertainty and crisis. Does the focus that existential philosophy places on the singular individual impede the construction of community? Does existentialism provide tools for articulating situations of oppression\, and navigating hostile environments? Does it provide guidance for concrete forms of action and activism\, and paths for navigating the uncertainty in the contemporary world?
\nContributions should engage with current issues from the perspectives of thinkers in existential philosophy and phenomenology\, such as Albert Camus\, Theodor Adorno\, Simone Weil\, Emil Cioran\, Simone de Beauvoir\, Jean-Paul Sartre\, Karl Jaspers\, Hannah Arendt\, Martin Heidegger\, and their nineteenth-century predecessors (Kierkegaard\, Nietzsche\, Stirner&hellip\;). \;
\n\;
\nTo propose a talk:
\nScholars interested in presenting should send a 300-word abstract and brief bio-bibliographical information by \;31 August 2026 \;to \;conference.eptcc@gmail.com \;. Notification of acceptance by 15 September 2026. For scholars requiring earlier notification in order to organize travel\, \;early submission \;and acceptance is possible. In that event submissions should be sent by \;1 July 2026 \;for notification by 15 July 2026. Please clearly indicate in the body of the email that you wish to be considered for early acceptance.
\nPresentations should be 25 minutes\, followed by 25 minutes discussion time. \;
\nConference participation open to all and \;free of charge \;for all speakers and participants\, but no funding is available for travel or accommodation.
\nFor specific queries (other than submission of abstracts or registration)\, contact: \;melissa.fox-muraton@clermont-sb.fr \;.
\nRegistration:
\n\;
\nTo participate without presenting a talk\, please register by email to \;conference.eptcc@gmail.com \;by 15 October 2026\, providing your name and institutional affiliation.This sixth edition of the Existential Philosophy for Times of Change and Crisis series seeks contributions exploring issues surrounding identity and community in times of uncertainty.
\nWriting in the aftermath of the Second World War\, Simone de Beauvoir&rsquo\;s existential ethics centred around the ambiguity of the human condition. Her work critiques traditional ethical frameworks subsuming plurality and ambiguity under the generalisations of normative concepts and practices. Ethics\, she argues\, should enable individuals to assume this ambiguity and plurality\, mindful of the diversity of our human condition. \;Ethics of Ambiguity\, \;notably\, strives to demonstrate how existentialism can be and indeed is inherently moral or social. Beauvoir appeals to us to recognise our freedom and responsibility\, yet at the same time highlights the limits of this freedom in situations of oppression\, and that this freedom is the most precarious in times of &lsquo\;uncertainty&rsquo\;&mdash\;where &lsquo\;crushed by present events\, [one] loses one&rsquo\;s way before the darkness of a future haunted by frightening spectres: war\, illness\, revolution\, fascism.&rsquo\;
\nBeauvoir&rsquo\;s existential ethics sought to respond to the challenges addressed to existentialism\, accused of miserabilism and solipsism. This conference seeks develop on Beauvoir&rsquo\;s works and legacy and those of her contemporaries\, and to explore the resources available within existential philosophy for rethinking the role of identity and community in times of uncertainty and crisis. Does the focus that existential philosophy places on the singular individual impede the construction of community? Does existentialism provide tools for articulating situations of oppression\, and navigating hostile environments? Does it provide guidance for concrete forms of action and activism\, and paths for navigating the uncertainty in the contemporary world?
\nContributions should engage with current issues from the perspectives of thinkers in existential philosophy and phenomenology\, such as Albert Camus\, Theodor Adorno\, Simone Weil\, Emil Cioran\, Simone de Beauvoir\, Jean-Paul Sartre\, Karl Jaspers\, Hannah Arendt\, Martin Heidegger\, and their nineteenth-century predecessors (Kierkegaard\, Nietzsche\, Stirner&hellip\;). \;
\n\;
\nTo propose a talk:
\nScholars interested in presenting should send a 300-word abstract and brief bio-bibliographical information by \;31 August 2026 \;to \;conference.eptcc@gmail.com \;. Notification of acceptance by 15 September 2026. For scholars requiring earlier notification in order to organize travel\, \;early submission \;and acceptance is possible. In that event submissions should be sent by \;1 July 2026 \;for notification by 15 July 2026. Please clearly indicate in the body of the email that you wish to be considered for early acceptance.
\nPresentations should be 25 minutes\, followed by 25 minutes discussion time. \;
\nConference participation open to all and \;free of charge \;for all speakers and participants\, but no funding is available for travel or accommodation.
\nFor specific queries (other than submission of abstracts or registration)\, contact: \;melissa.fox-muraton@clermont-sb.fr \;.
\nRegistration:
\n\;
\nTo participate without presenting a talk\, please register by email to \;conference.eptcc@gmail.com \;by 15 October 2026\, providing your name and institutional affiliation.
ORGANIZER;CN="Mélissa Fox-Muraton";CN="Jakub Gomułka";CN="Maciej Kałuża": METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260828T190825Z DTSTART;TZID=Europe/Warsaw:20261022T090000 DTEND;TZID=Europe/Warsaw:20261023T170000 SUMMARY:Identity and Community in Times of Uncertainty UID:20260828T193253Z-iCalPlugin-Grails@fe80:0:0:0:341e:85ff:fe23:45%3 TZID:Europe/Warsaw LOCATION:Czarnowiejska 36\, Kraków \, Poland\, 30-054 DESCRIPTION:This sixth edition of the Existential Philosophy for Times of Change and Crisis series seeks contributions exploring issues surrounding identity and community in times of uncertainty.
\nWriting in the aftermath of the Second World War\, Simone de Beauvoir&rsquo\;s existential ethics centred around the ambiguity of the human condition. Her work critiques traditional ethical frameworks subsuming plurality and ambiguity under the generalisations of normative concepts and practices. Ethics\, she argues\, should enable individuals to assume this ambiguity and plurality\, mindful of the diversity of our human condition. \;Ethics of Ambiguity\, \;notably\, strives to demonstrate how existentialism can be and indeed is inherently moral or social. Beauvoir appeals to us to recognise our freedom and responsibility\, yet at the same time highlights the limits of this freedom in situations of oppression\, and that this freedom is the most precarious in times of &lsquo\;uncertainty&rsquo\;&mdash\;where &lsquo\;crushed by present events\, [one] loses one&rsquo\;s way before the darkness of a future haunted by frightening spectres: war\, illness\, revolution\, fascism.&rsquo\;
\nBeauvoir&rsquo\;s existential ethics sought to respond to the challenges addressed to existentialism\, accused of miserabilism and solipsism. This conference seeks develop on Beauvoir&rsquo\;s works and legacy and those of her contemporaries\, and to explore the resources available within existential philosophy for rethinking the role of identity and community in times of uncertainty and crisis. Does the focus that existential philosophy places on the singular individual impede the construction of community? Does existentialism provide tools for articulating situations of oppression\, and navigating hostile environments? Does it provide guidance for concrete forms of action and activism\, and paths for navigating the uncertainty in the contemporary world?
\nContributions should engage with current issues from the perspectives of thinkers in existential philosophy and phenomenology\, such as Albert Camus\, Theodor Adorno\, Simone Weil\, Emil Cioran\, Simone de Beauvoir\, Jean-Paul Sartre\, Karl Jaspers\, Hannah Arendt\, Martin Heidegger\, and their nineteenth-century predecessors (Kierkegaard\, Nietzsche\, Stirner&hellip\;). \;
\n\;
\nTo propose a talk:
\nScholars interested in presenting should send a 300-word abstract and brief bio-bibliographical information by \;31 August 2026 \;to \;conference.eptcc@gmail.com \;. Notification of acceptance by 15 September 2026. For scholars requiring earlier notification in order to organize travel\, \;early submission \;and acceptance is possible. In that event submissions should be sent by \;1 July 2026 \;for notification by 15 July 2026. Please clearly indicate in the body of the email that you wish to be considered for early acceptance.
\nPresentations should be 25 minutes\, followed by 25 minutes discussion time. \;
\nConference participation open to all and \;free of charge \;for all speakers and participants\, but no funding is available for travel or accommodation.
\nFor specific queries (other than submission of abstracts or registration)\, contact: \;melissa.fox-muraton@clermont-sb.fr \;.
\nRegistration:
\n\;
\nTo participate without presenting a talk\, please register by email to \;conference.eptcc@gmail.com \;by 15 October 2026\, providing your name and institutional affiliation.This sixth edition of the Existential Philosophy for Times of Change and Crisis series seeks contributions exploring issues surrounding identity and community in times of uncertainty.
\nWriting in the aftermath of the Second World War\, Simone de Beauvoir&rsquo\;s existential ethics centred around the ambiguity of the human condition. Her work critiques traditional ethical frameworks subsuming plurality and ambiguity under the generalisations of normative concepts and practices. Ethics\, she argues\, should enable individuals to assume this ambiguity and plurality\, mindful of the diversity of our human condition. \;Ethics of Ambiguity\, \;notably\, strives to demonstrate how existentialism can be and indeed is inherently moral or social. Beauvoir appeals to us to recognise our freedom and responsibility\, yet at the same time highlights the limits of this freedom in situations of oppression\, and that this freedom is the most precarious in times of &lsquo\;uncertainty&rsquo\;&mdash\;where &lsquo\;crushed by present events\, [one] loses one&rsquo\;s way before the darkness of a future haunted by frightening spectres: war\, illness\, revolution\, fascism.&rsquo\;
\nBeauvoir&rsquo\;s existential ethics sought to respond to the challenges addressed to existentialism\, accused of miserabilism and solipsism. This conference seeks develop on Beauvoir&rsquo\;s works and legacy and those of her contemporaries\, and to explore the resources available within existential philosophy for rethinking the role of identity and community in times of uncertainty and crisis. Does the focus that existential philosophy places on the singular individual impede the construction of community? Does existentialism provide tools for articulating situations of oppression\, and navigating hostile environments? Does it provide guidance for concrete forms of action and activism\, and paths for navigating the uncertainty in the contemporary world?
\nContributions should engage with current issues from the perspectives of thinkers in existential philosophy and phenomenology\, such as Albert Camus\, Theodor Adorno\, Simone Weil\, Emil Cioran\, Simone de Beauvoir\, Jean-Paul Sartre\, Karl Jaspers\, Hannah Arendt\, Martin Heidegger\, and their nineteenth-century predecessors (Kierkegaard\, Nietzsche\, Stirner&hellip\;). \;
\n\;
\nTo propose a talk:
\nScholars interested in presenting should send a 300-word abstract and brief bio-bibliographical information by \;31 August 2026 \;to \;conference.eptcc@gmail.com \;. Notification of acceptance by 15 September 2026. For scholars requiring earlier notification in order to organize travel\, \;early submission \;and acceptance is possible. In that event submissions should be sent by \;1 July 2026 \;for notification by 15 July 2026. Please clearly indicate in the body of the email that you wish to be considered for early acceptance.
\nPresentations should be 25 minutes\, followed by 25 minutes discussion time. \;
\nConference participation open to all and \;free of charge \;for all speakers and participants\, but no funding is available for travel or accommodation.
\nFor specific queries (other than submission of abstracts or registration)\, contact: \;melissa.fox-muraton@clermont-sb.fr \;.
\nRegistration:
\n\;
\nTo participate without presenting a talk\, please register by email to \;conference.eptcc@gmail.com \;by 15 October 2026\, providing your name and institutional affiliation.
ORGANIZER;CN="Mélissa Fox-Muraton";CN="Jakub Gomułka";CN="Maciej Kałuża": METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260828T190825Z DTSTART;TZID=Europe/Berlin:20261030T094500 DTEND;TZID=Europe/Berlin:20261031T170000 SUMMARY:3rd Annual Meeting of the Young Network for Wittgensteinian Philosophy UID:20260828T193254Z-iCalPlugin-Grails@fe80:0:0:0:341e:85ff:fe23:45%3 TZID:Europe/Berlin LOCATION:Schadowplatz 14\, Düsseldorf\, Germany\, 40212 DESCRIPTION:The Young Network for Wittgensteinian Philosophy (YNWP) is a global community of early-career philosophers\, students\, and enthusiasts dedicated to exploring and advancing the work of Ludwig Wittgenstein. This is not only exegetical work but also the application of Wittgensteinian Philosophy in contemporary questions.
\nWe are pleased to announce the 2026 Annual Meeting of the Young Network for Wittgensteinian Philosophy\, which will take place on 30 and 31 October 2026 in Dü\;sseldorf\, Germany\, at Heinrich Heine University's "Haus der Universitä\;t".
\nParticipation is free\, we will provide snacks and drinks but we cannot cover any travel expenses. The meeting will be held exclusively in person.
\nKeynote Speaker
\nOrganization
\nJordi Fairhurst Chilton (KU Leuven)\, Paul Hasselkuß\; (Heinrich Heine Universitä\;t Dü\;sseldorf\, chair)\, José\; Antonio Pé\;rez-Escobar (UNED)\, Deniz Sarikaya (Universitä\;t zu Lü\;beck)
\nSupport
\nThe meeting is supported by Prof. Dr. Markus Schrenk\, Heinrich Heine University Dü\;sseldorf (HHU) and the German Society for Analytic Philosophy (GAP).
\nWe look forward to welcoming you to Dü\;sseldorf for two days of discussion and exchange on Wittgensteinian philosophy.
ORGANIZER;CN=Jordi Fairhurst;CN="Paul Hasselkuß";CN="José Antonio Pérez Escobar";CN=Deniz Sarikaya: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260828T190825Z DTSTART;TZID=Europe/London:20261101T234500 DTEND;TZID=Europe/London:20261101T234500 SUMMARY:The Relevance of Michel Foucault in the Face of Global Surveillance\, Post-Truth and New Forms of Governance UID:20260828T193255Z-iCalPlugin-Grails@fe80:0:0:0:341e:85ff:fe23:45%3 TZID:Europe/London DESCRIPTION:Labyrinth: An International Journal of Philosophy\, Value Theory\, and Sociocultural Hermeneutics \;is preparing a special issue in honor of the 100th \;anniversary of Michel Foucault's birth. The publication aims to highlight the continued relevance of Foucault&rsquo\;s conception of power. His analyses of power are particularly pertinent in the present age because he describes power not only as domination of a person/group over other individuals or groups\, but also as extensive networks such as those involved in money laundering\, drug trafficking\, and the Epstein network\, to name but a few examples. Furthermore\, his theories on discipline\, surveillance\, and governmentality are essential for comprehending digital surveillance and the optimization of power and social control in today's world. Foucault also pointed out ways in which the subject can free itself from external influences and begin to "govern" itself. His revelations about the relationships between power and truth\, as well as power and knowledge\, are crucial in this regard.
\nScholars working in the field of Foucault's philosophy are invited to submit a \;brief abstract and bio-bibliographic information \;by \;April 30\, 2026. The bio-bibliographic information should include the following: name\, academic degree\, academic position\, academic affiliation\, and five to seven main publications.
\nAuthors with finished\, unpublished papers are welcome to submit them with an abstract. Final papers should be proofread and formatted according to the journal guidelines (i.e.\, print-ready) and submitted no later than \;November 1\, 2026.
\nAs a multilingual Journal \;Labyrinth \;accepts papers in English\, French\, and German.
\nFor more information about the journal policies and the submission guidelines please visit: \;https://www.axiapublishers.com/ojs/index.php/labyrinth/AuthorGuidelines
\n\;All abstracts and papers should be sent to labyrinth[at]axiapublishers.com
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260828T190825Z DTSTART;TZID=Europe/Rome:20261105T100000 DTEND;TZID=Europe/Rome:20261107T170000 SUMMARY:Primo Convegno della Società Italiana di Fenomenologia: "Fenomenologia\, logica e psicologia" UID:20260828T193256Z-iCalPlugin-Grails@fe80:0:0:0:341e:85ff:fe23:45%3 TZID:Europe/Rome LOCATION:Dipartimento di Studi Umanistici\, Via Porta di Massa 1\, Napoli\, Italy\, 80133 DESCRIPTION:«\;Dal ripudio della psicologia empirica in nome di una logica pura Husserl passerà\;\, attraverso un lungo e tormentato cammino\, alla psicologia pura o trascendentale»\;.
\nA partire da queste parole di Aldo Masullo\, scritte nel 1961\, il convegno intende indagare un tema che\, per molta filosofia del Novecento\, ha rappresentato uno dei principali limiti della fenomenologia e che\, negli ultimi anni\, si è\; invece rivelato uno dei suoi aspetti più\; fecondi: il rapporto tra logica e psicologia.
\nCostitutivo della formazione filosofica di Husserl e decisivo per l&rsquo\;evoluzione del suo pensiero\, il confronto tra logica e psicologia ha orientato gran parte dello sviluppo del movimento fenomenologico. La fenomenologia\, infatti\, non si è\; limitata alla critica delle diverse forme di psicologismo &ndash\; logico\, gnoseologico ed etico &ndash\; ma ha elaborato una nuova concezione delle relazioni tra validità\; logica\, intenzionalità\; e soggettività\;.
\nSi può\; sostenere che\, per comprendere le diverse fasi del pensiero husserliano\, così\; come per distinguere le principali stagioni della tradizione fenomenologica\, sia necessario chiarire le differenti concezioni di logica e di psicologia che vi sono implicate. In questa prospettiva\, il rapporto tra questi due ambiti non costituisce soltanto una questione interna alla fenomenologia\, ma rappresenta una chiave interpretativa essenziale per comprendere il suo sviluppo storico e teorico.
\nAl di là\; del perimetro strettamente fenomenologico\, la relazione tra logica e psicologia occupa oggi una posizione centrale nel dibattito filosofico contemporaneo: dalla teoria della conoscenza alla teoria dei concetti\, dall&rsquo\;etica all&rsquo\;antropologia\, dalla filosofia delle scienze cognitive alla filosofia della mente\, dalla filosofia della logica alla psicopatologia.
\nIn questo quadro\, si invitano studiose e studiosi a presentare contributi di carattere storico o teorico sui seguenti temi:
\n1. Fenomenologia e psicologia\;
\n2. Fenomenologia e psicopatologia\;
\n3. Fenomenologia e logica\;
\n4. Etica fenomenologica tra logica e psicologia\;
\n5. Fenomenologia\, scienze cognitive ed epistemologia\;
\n6. Fenomenologia e teoria delle emozioni\;
\n7. Fenomenologia e antropologia\;
\n8. Fenomenologia e trascendentale.
\nGli abstract\, di massimo 2500 caratteri più\; 1000 di bibliografia\, andranno inviati a Lorenzo Cavallo (lorenzo.cavallo2@unina.it) e a Claudio Fabbroni (claudio.fabbroni@unina.it)
Scadenze
\nInvio degli abstract: 15 settembre 2026
\nComunicazione degli esiti: 1°\; ottobre 2026
\nComitato scientifico:
\nAnna Donise\, Felice Masi\, Anna Pia Ruoppo
\nComitato organizzativo:
\nGiovanni Battista Armenio\, Francesco Bevilacqua\, Lorenzo Cavallo\, Claudio Fabbroni\, Francesca Maffettone\, Giulia Salzano
ORGANIZER;CN=Anna Donise;CN=Felice Masi;CN=Anna Pia Ruoppo: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260828T190825Z DTSTART;TZID=Europe/London:20261107T090000 DTEND;TZID=Europe/London:20261108T170000 SUMMARY:Responsible Trusting without Prejudice Workshop 2 UID:20260828T193257Z-iCalPlugin-Grails@fe80:0:0:0:341e:85ff:fe23:45%3 TZID:Europe/London LOCATION:University of Stirling\, Stirling\, United Kingdom DESCRIPTION:The Responsible Trusting without Prejudice project is jointly hosted by the University of Stirling and the University of Edinburgh\, and is funded by the Royal Society of Edinburgh. Our first in-person workshop will take place on the University of Stirling campus on the 7th and 8th of November 2026.
\nIn addition to a number of invited speakers (TBA)\, we are pleased to invite the submission of extended abstracts to be considered for presentation at this workshop. Abstracts should include a short bibliography\, should be no longer than 800 words in total\, and should be anonymised for review. Abstracts should be sent to Sharon Coull thoughtmanagingeditor@gmail.com\, by the end of day on Wednesday 30th of September\, 2026. Proposed presentations can be on any aspect of the project\, though we particularly invite abstracts on what is involved in being a responsible epistemic agent\, and whether epistemic responsibility raises any distinctive issues not already raised by responsibility for action in general. Following review\, selected authors will be invited to attend the workshop and give a presentation based on their submissions\, with 2-3 nights of accommodation and the workshop dinner paid for by the project (unfortunately\, we are unable to cover the cost of travel to Stirling).
\nOverview
\nOne lesson of Wittgenstein&rsquo\;s On Certainty is that responsible inquiry requires that we take certain things on trust rather than seeking evidence in their favour\, and yet\, accepting things without evidence can be a manifestation of prejudice. How can we distinguish cases in which accepting something without evidence is demanded of us as responsible epistemic agents from those in which it must be avoided? What steps might we take as an epistemic community to promote responsible inquiry\, given the risks of falling into prejudicial thinking?
\nThese questions have particular urgency in the present social context\, in which real social harm is caused both by unjustified doubts&mdash\;such as climate change denial\, distrust of experts etc. &mdash\;and unjustified acceptances&mdash\;as seen in the phenomenon of online echo chambers\, the proliferation of conspiracy theories etc. \;This project will clarify what it takes to be a responsible inquirer in a world that is so uncooperative\, and where the consequences of lapsing into prejudicial thinking are so harmful.
\nSome issues to be explored draw on and evaluate hints and insights from On Certainty and views advanced in the extensive literature of what has come to be known as hinge epistemology. What should be included in the range of presuppositions that inquiring rational agents cannot but &lsquo\;take for granted&rsquo\; as background to the responsible formation of belief&mdash\;for example\, propositions about the effectiveness of their own cognitive capacities and the suitability of the circumstances in which they are deployed for the effective function of those capacities. Some of these propositions will admit of independent investigation\, but that of course will rest upon a further set of propositions.
\nMore specific questions to be addressed at the workshop include:
\n·\; \; \; \; \; \; What are the nature and limits of rationally unavoidable epistemic trust?
\n·\; \; \; \; \; \; What is the nature of epistemic responsibility?
\n·\; \; \; \; \; \; What are the conditions for the effective transmission of reliable information?
\n·\; \; \; \; \; \; What is the significance of &lsquo\;inherited&rsquo\; backgrounds and echo chambers.
\n·\; \; \; \; \; \; Why are people susceptible to disinformation?
\nFor additional information go tohttps://crispinjwright.com/rtwp_workshop/ \;
ORGANIZER;CN=Aidan McGlynn;CN=Alan Millar: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260828T190825Z DTSTART;TZID=Europe/London:20261107T090000 DTEND;TZID=Europe/London:20261108T170000 SUMMARY:Responsible Trusting without Prejudice Workshop 2 UID:20260828T193258Z-iCalPlugin-Grails@fe80:0:0:0:341e:85ff:fe23:45%3 TZID:Europe/London LOCATION:University of Stirling\, Stirling\, United Kingdom DESCRIPTION:The Responsible Trusting without Prejudice project is jointly hosted by the University of Stirling and the University of Edinburgh\, and is funded by the Royal Society of Edinburgh. Our first in-person workshop will take place on the University of Stirling campus on the 7th and 8th of November 2026.
\nIn addition to a number of invited speakers (TBA)\, we are pleased to invite the submission of extended abstracts to be considered for presentation at this workshop. Abstracts should include a short bibliography\, should be no longer than 800 words in total\, and should be anonymised for review. Abstracts should be sent to Sharon Coull thoughtmanagingeditor@gmail.com\, by the end of day on Wednesday 30th of September\, 2026. Proposed presentations can be on any aspect of the project\, though we particularly invite abstracts on what is involved in being a responsible epistemic agent\, and whether epistemic responsibility raises any distinctive issues not already raised by responsibility for action in general. Following review\, selected authors will be invited to attend the workshop and give a presentation based on their submissions\, with 2-3 nights of accommodation and the workshop dinner paid for by the project (unfortunately\, we are unable to cover the cost of travel to Stirling).
\nOverview
\nOne lesson of Wittgenstein&rsquo\;s On Certainty is that responsible inquiry requires that we take certain things on trust rather than seeking evidence in their favour\, and yet\, accepting things without evidence can be a manifestation of prejudice. How can we distinguish cases in which accepting something without evidence is demanded of us as responsible epistemic agents from those in which it must be avoided? What steps might we take as an epistemic community to promote responsible inquiry\, given the risks of falling into prejudicial thinking?
\nThese questions have particular urgency in the present social context\, in which real social harm is caused both by unjustified doubts&mdash\;such as climate change denial\, distrust of experts etc. &mdash\;and unjustified acceptances&mdash\;as seen in the phenomenon of online echo chambers\, the proliferation of conspiracy theories etc. \;This project will clarify what it takes to be a responsible inquirer in a world that is so uncooperative\, and where the consequences of lapsing into prejudicial thinking are so harmful.
\nSome issues to be explored draw on and evaluate hints and insights from On Certainty and views advanced in the extensive literature of what has come to be known as hinge epistemology. What should be included in the range of presuppositions that inquiring rational agents cannot but &lsquo\;take for granted&rsquo\; as background to the responsible formation of belief&mdash\;for example\, propositions about the effectiveness of their own cognitive capacities and the suitability of the circumstances in which they are deployed for the effective function of those capacities. Some of these propositions will admit of independent investigation\, but that of course will rest upon a further set of propositions.
\nMore specific questions to be addressed at the workshop include:
\n·\; \; \; \; \; \; What are the nature and limits of rationally unavoidable epistemic trust?
\n·\; \; \; \; \; \; What is the nature of epistemic responsibility?
\n·\; \; \; \; \; \; What are the conditions for the effective transmission of reliable information?
\n·\; \; \; \; \; \; What is the significance of &lsquo\;inherited&rsquo\; backgrounds and echo chambers.
\n·\; \; \; \; \; \; Why are people susceptible to disinformation?
\nFor additional information go tohttps://crispinjwright.com/rtwp_workshop/ \;
ORGANIZER;CN=Aidan McGlynn;CN=Alan Millar: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260828T190825Z DTSTART;TZID=Asia/Tehran:20261117T090000 DTEND;TZID=Asia/Tehran:20261118T170000 SUMMARY:Divine Agency/Action UID:20260828T193259Z-iCalPlugin-Grails@fe80:0:0:0:341e:85ff:fe23:45%3 TZID:Asia/Tehran LOCATION:mam Khomeini International University Blvd\, Qazvīn\, Iran DESCRIPTION:The Iranian Association for the Philosophy of Religion\, in cooperation with Imam Khomeini International University (IKIU)\, presents:
\nTheme: Divine Agency/Action Conference Themes Divine Agency/Action in the History of Thought and Religions
\nSemantics of Divine Action
\nOntology of Divine Agency/Action
\nEpistemology of Divine Agency/Action
\nMethodology of the Study of Divine Agency/Action
\nCompeting Theories of Divine Agency/Action
\nAcademic Board
\nConference Chair: Reza Akbari
\nScientific Secretary: Majid Mollayousefi
\nConference Dates: 17&ndash\;18 November 2026
\nAbstract Submission Deadline: 18 September 2026
\nNotification of Acceptance: 9 October 2026
\nVenue: Imam Khomeini International University (IKIU)
\nThe conference will be held in a hybrid format (both virtually and in person)
\nSubmission Guidelines
\nTo register for CPR2026\, you must first submit your abstract through the conference submission page. (here)
\nTo submit an abstract\, you should prepare the following:
\nSubmitted abstracts will be reviewed by the conference referees and will receive one of the following decisions: Accepted\, Rejected\, Accepted subject to revisions
\nThe registration fee is payable only after the abstract has been accepted. Authors must send a scanned copy or photograph of the payment receipt in reply to the acceptance email.
\nAuthors whose papers are selected for oral presentation are expected to submit an extended abstract of approximately 2\,000 words to the conference secretariat before the conference.
\nAuthors may submit multiple abstracts. However\, after peer review and acceptance\, only one single-authored paper and one co-authored paper per author will be published.
\nRegistration Fees
\nNote: Payment instructions will be provided to authors of accepted abstracts. Catering costs during the conference will be calculated separately and announced to participants before the conference.
\nHigh-resolution conference poster
\nConference Secretariat Contact
\nPhone: +98 902 908 0340
\nEmail:philorconf@gmail.com
ORGANIZER;CN=Iranian Association for Philosophy of Religion Philosophy of Religion: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260828T190825Z DTSTART;TZID=Europe/London:20261129T234500 DTEND;TZID=Europe/London:20261129T234500 SUMMARY:Special Issue: “Hermeneutics\, Aesthetics\, and Bildung: A Tribute to Nicholas Davey” (JGS 2.3) UID:20260828T193300Z-iCalPlugin-Grails@fe80:0:0:0:341e:85ff:fe23:45%3 TZID:Europe/London DESCRIPTION:The Journal of Gadamer Studies (JGS) is now accepting submissions for its third issue\, which will be published in February-March 2027. The title of the special issue is &ldquo\;Hermeneutics\, Aesthetics\, and Bildung: A Tribute to Nicholas Davey.&rdquo\;
\nThis issue will be dedicated to remembering the life and work of Professor Nicholas Davey (University of Dundee)\, who passed away on August 2\, 2026. The theme and title of the issue mark practices dear to Nicholas&rsquo\;s heart and to his life-long scholarly pursuits. His contributions to Gadamerian philosophical hermeneutics are immeasurable as is his loss to all whose lives he touched\, inspired\, and brought joy. A beautiful memorial reflection is posted on the University of Dundee&rsquo\;s website.
\nFor this special issue we invite original submissions in English that:
\n1) focus on Nicholas Davey&rsquo\;s work vis-à\;-vis the subject areas of Gadamerian hermeneutics\, hermeneutical aesthetics\, and hermeneutics and Bildung.
\n2) We will also consider submissions that align with the issue&rsquo\;s theme but that do not directly engage Nicholas&rsquo\;s work.
\nAdditionally\, we welcome submissions of brief memories of Nicholas as well as reflections on his contributions to Gadamerian scholarship from colleagues and former students who knew him. These will be featured in the Introduction for the issue\, which will be written by Cynthia Nielsen (University of Dallas) and Dominic Smith (University of Dundee). Submissions for consideration in this category should be no more than two paragraphs and can be emailed directly to Cynthia Nielsen (cynthia.nielsen@gmail.com).
\nThe JGS is an open access journal hosted by Texas A&\;M University and is published biannually. Submissions are subject to a double-anonymized peer review process and will be evaluated for their scholarly contribution to the field of Gadamer studies.
\nPlease read our submission guidelines and submit your essay via our submission portal. To guarantee consideration for this special issue\, please submit your contribution by Nov. 29\, 2026.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260828T190825Z DTSTART;TZID=Europe/London:20261231T000000 DTEND;TZID=Europe/London:20261231T000000 SUMMARY:Rilke and Philosophy – Historical and Systematic Analyses UID:20260828T193301Z-iCalPlugin-Grails@fe80:0:0:0:341e:85ff:fe23:45%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:20260828T190825Z DTSTART;TZID=Europe/London:20261231T090000 DTEND;TZID=Europe/London:20261231T090000 SUMMARY:Interpreting the New Heidegger UID:20260828T193302Z-iCalPlugin-Grails@fe80:0:0:0:341e:85ff:fe23:45%3 TZID:Europe/London DESCRIPTION:This Special Issue of Philosophies welcomes original research articles that focus on material published in the \;Gesamtausgabe \;in 2013 or later. The articles will familiarize readers who may not be Heidegger specialists with some of the newest available primary sources\, provide illuminating contexts and perspectives\, and open avenues for future research. Their primary themes should be key concepts in Heidegger&rsquo\;s own thought\; articles may also discuss Heidegger&rsquo\;s interpretations of other philosophers\, but should emphasize how they illuminate his own motives and ideas.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260828T190825Z DTSTART;TZID=Europe/Rome:20270121T090000 DTEND;TZID=Europe/Rome:20270122T170000 SUMMARY:The Courage of Truth. Michel Foucault 1926-2026. UID:20260828T193303Z-iCalPlugin-Grails@fe80:0:0:0:341e:85ff:fe23:45%3 TZID:Europe/Rome LOCATION:Roma\, Italy\, 00193 DESCRIPTION:Born on 15 October 1926\, Michel Foucault would be 100 years old today. An eclectic scholar and controversial figure on the French cultural scene\, Foucault delivered his final lecture at the Collè\;ge de France in 1984\, exploring the practices and forms of discourse through which the subject might come to speak the truth about themselves. The courage of truth lies with the speaker who takes the risk of expressing\, despite everything\, the whole truth that is in their mind\; and it is also the courage of the listener\, who agrees to accept as true the outrageous truth they have heard. From 1980 onwards\, Foucault had significantly reoriented his research\, shifting from the individual as an object of domination and surveillance to the subject of truth\; more specifically\, to the process through which the individual constitutes and recognises themselves as a subject.
\nThe volumes of The History of Sexuality\, written in his later years\, also explore the forms\, techniques and games of truth through which the individual constitutes themselves as a subject capable of governing themselves and\, by extension\, of governing others. Foucault presents a history of the ethical issues that arise from the techniques of the self&mdash\;those reasoned and voluntary practices through which individuals seek to transform themselves\, to modify their individuality\, and to make their lives a work that expresses certain values and meets specific criteria regarding lifestyle. Throughout his intellectual journey\, Foucault also developed one of the most influential critiques of modernity\, challenging the linear narrative of progress and demonstrating how modern institutions\, forms of knowledge and social practices are permeated by apparatuses of power that produce historically determined forms of subjectivity.
\nHis thinking made a decisive contribution to the renewal of contemporary social theory\, bringing to light a conception of power no longer understood as merely the prerogative of the state or sovereignty\, but rather as a widespread network of relationships\, practices and technologies that give substance to institutions.
\nIn this sense\, his thought represents one of the main points of reference in the post-structuralist debate and continues to offer analytical categories &ndash\; such as discipline\, biopolitics\, governmentality\, apparatuses and processes of subjectivation &ndash\; that are fundamental to understanding the transformations of contemporary societies and to the renewal of the social sciences and humanities. Central to his work is the tension that runs through it: between the technologies of discipline &ndash\; that power which\, through norms and surveillance\, produces docile or subjugated bodies &ndash\; and the technologies of the self\, the practices through which the subject constitutes itself by acting upon itself. These two axes intertwine precisely within governmentality\, a highly topical issue: does self-care\, in the new forms it takes today\, open up a space of freedom\, or is it a shift in the governance of behaviour? In honouring the legacy of Foucault\, the conference aims to critically and reflectively take stock of the current state of research: how are subjectivities and the Self constructed\, between power and emancipation\, in today&rsquo\;s world? Are the social sciences and humanities still &lsquo\;receptive&rsquo\; to his theoretical proposals? To what extent does his critique of modernity continue to provide a key to interpreting contemporary social transformations and new configurations of power? Does the appeal to the value of &lsquo\;humanity&rsquo\; and the human continue to be significant\, or\, as Foucault argued\, does it serve rather to justify the most disparate realisations? In contemporary societies\, how is the relationship between power\, truth and governmentality changing? In the age of thinking machines\, what is the relationship between the body and technology\, and how does it involve the sexed and gendered body? What is the relationship between truth and democracy in an era of crisis for epistemic authorities? If power is no longer the prerogative of the state but a widespread network of relationships and mechanisms\, where does sovereignty lie today\, and how are representation and conflict redefined when governance is exercised over conduct and life? If governing means directing conduct\, what forms of subjectivation does neoliberal governmentality produce today &ndash\; in which the individual has now become an entrepreneur of the self &ndash\; and what counter-conducts emerge where people no longer wish to be governed in this way?
\nThese are just some of the questions that may now be raised by a re-reading of the work of a scholar who\, at every stage of his intellectual journey\, positioned himself at a transdisciplinary crossroads within the humanities. Building on the framework outlined above\, with this call for papers we invite scholars to submit contributions addressing\, in particular but not exclusively\, the following themes:
\n- interpreting the critique of modernity: Michel Foucault&rsquo\;s contribution to the development of contemporary social theory and the post-structuralist debate\;
\n- biopolitics\, governmentality and capitalism in the digital society\;
\n- truth\, intellectuals and power in the post-truth era\;
\n- parrhesia and democracy: speaking the truth as a political practice and the crisis of epistemic authorities\;
\n- neoliberal governmentality\, the governance of conduct and the self-entrepreneurial subject\;
\n- political subjectivation\, counter-conducts and forms of resistance to government\;
\n- surveillance\, security and algorithmic governmentality in democratic societies\;
\n- current applications of the genealogical-critical method in the humanities and social sciences.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260828T190825Z DTSTART;TZID=Europe/London:20270131T090000 DTEND;TZID=Europe/London:20270131T090000 SUMMARY:Special Issue Puncta “Phenomarxism: Ideology and Materialism in Critical and Political Phenomenology” UID:20260828T193304Z-iCalPlugin-Grails@fe80:0:0:0:341e:85ff:fe23:45%3 TZID:Europe/London DESCRIPTION:Puncta \;is pleased to announce a \;call for papers \;for our upcoming 2027 special issue\, "Phenomarxism: Ideology and Materialism in Critical and Political Phenomenology\," guest edited by Iaan Reynolds\, Christian Lotz\, and Marco Cavallaro. Submissions are due \;January 31\, 2027.
\nA PDF version of the CFP may be found at the link below. The full text of the CFP is as follows:
\nContemporary critical and political phenomenology has often bypassed the historical attempts to develop phenomenology in conversation with Marxist philosophy. If the 1970s saw a wave of translations into English of prominent Marxists and phenomenologists\, many of these efforts have been forgotten. Relatedly and at the same time\, the conception of &ldquo\;social critique&rdquo\; guiding critical phenomenology has largely been drawn from outside of the Marxist tradition. While these discussions often work with a concept of the social structure\, the latter tradition&rsquo\;s resources for thinking through the systematic interrelations between this structure and the racialized\, gendered\, and oppressive dynamics of social experience have been overlooked.
\nOn the one hand\, this issue is an historical one\; explorations of the Marxism of prominent phenomenologists can shed light on the already-political nature of some of the classic works and methodologies (see for example\, the underappreciated discussion of labor at the end of Maurice Merleau-Ponty&rsquo\;s Phenomenology of Perception). On the other hand\, however\, the issue relates to contemporary systematic problems: the interrelation between phenomenology and Marxist philosophy has produced distinct questions not often considered in today&rsquo\;s discussions. Ranging from investigations into sexism and gender oppression&rsquo\;s origin in a class society found in social reproduction theory (see Bhattacharya 2017)\, to the theory of needs developed as part of a &ldquo\;phenomenology of everyday life&rdquo\; by Á\;gnes Heller and other theorists in the &ldquo\;Budapest School&rdquo\; (Heller 1974\; Markú\;s\, Heller and Feher 1986)\, past developments in Marxist philosophy can shed light on new areas of concern for critical and political phenomenology today\, enriching these discussions.
\nFor this reason\, we are inviting papers for a Puncta special issue on &ldquo\;Phenomarxism:
Ideology and Materialism in Critical and Political Phenomenology.&rdquo\; Our goal for this issue is to develop theoretical insights for today&rsquo\;s discussions on critical and political phenomenology
through an engagement with the history of Marxist phenomenology. In this way\, we hope to
strengthen the historical grounding of today&rsquo\;s discussions\, while illuminating the distinct areas of research opened up by attention to Marxist social theory in the phenomenological tradition. We will seek contributions that thematize and critically reflect on the problem of whether phenomenology can itself be understood\, spelled out or developed as a not only critically\, but political position. In general\, submissions\, even if they utilize philosophers and philosophies in the Marxist and phenomenological traditions\, should contribute to contemporary theoretical debates\, developing the concepts through which critical and political phenomenology might be better able to think through contemporary developments.
We could envision contributions on the following topics (but these are just examples):
\n&bull\; Many contemporary critical phenomenologists focus in their contributions on intersubjectivity and embodiment. Are there any other aspects that are important\, such as class\, class consciousness\, and social structure?
\n&bull\; In what sense can phenomenology function as a political intervention by identifying and resisting &ldquo\;reification&rdquo\; or &ldquo\;objectification&rdquo\;? Can phenomenology&rsquo\;s return to &ldquo\;lived experience&rdquo\; be developed as a critical countermeasure against the totalizing forces of modern scientific\, capitalist\, and colonial systems?
\n&bull\; Marxist discourse identifies how capitalism transforms human beings into things\, but often fails to describe the &ldquo\;non-reified&ldquo\; state of individuals and society that capitalism does not permit to emerge. Can in any sense phenomenology be thought of as &ldquo\;socialist&rdquo\; and/or develop an image of a socialist or communist society? Or do the results of phenomenological analyses point to a social organization that can no longer be described with these two traditional terms?
\n&bull\; Can a phenomenology of embodiment provide a foundation for the critique of capitalist exploitation? Can it improve existing critiques by developing attention to the lived experience of sexism\, racism\, and class oppression?
\n&bull\; Are the tools of classical phenomenological methodology intrinsically political? Following from Enzo Paci&rsquo\;s work\, is the epoché\; a revolutionary act?
\n&bull\; How can incorporating Marxist social critique into phenomenological analysis lead to a better understanding of patriarchy\, racism\, and xenophobia?
\n&bull\; Phenomenology often was interpreted as &ldquo\;bourgeois&rdquo\; or idealistic\, due to its closeness to positivism\, idealism\, non-material philosophy of history\, or abstract level of analysis. How could one respond to this critique? How can phenomenological methods contribute to a robust - and non-simplistic - materialism?
\n&bull\; Is a phenomenological theory of ideological false consciousness possible? How can the relation between ideology and its material base be reformulated in phenomenological terms?
\nThe submission deadline is January 31\, 2027. Please submit all papers through the online
portal at \;https://www.punctajournal.org/ \;and include a note to the editors that the
manuscript is intended for inclusion in the Phenomarxism special issue.
The conference Sein und Zeit \;Today: Relevance and Resonance \;is organized by the Centro Studi di Critica Heideggeriana (CSCH) on the occasion of the centenary of the publication of \;Being and Time \;by Martin Heidegger. The conference will take place from February 17 to 19\, 2027\, at the FISPPA Department of the University of Padua. \;
\nIn a context that has long been active in Heidegger studies\, the conference aims to bring into dialogue some of the most authoritative voices in the current debate on Heidegger&rsquo\;s work and thought across different philosophical traditions and geographical contexts. Alongside contributions from invited speakers in the regular sessions (Hiroshi Abe\, Francesco Camera\, Paola-Ludovika Coriando\, Costantino Esposito\, Giuliana Gregorio\, Servanne Jollivet\, Giusi Strummiello\, Mark Wrathall\, Holger Zaborowski) and a panel dedicated to the work of the Paduan philosopher Franco Volpi (&ldquo\;Being and Time&rdquo\;: A Practical Philosophy? Interpretative Perspectives in Dialogue with Franco Volpi\, with guest interventions from Jesú\;s Adriá\;n Escudero\, Adriano Fabris\, and Carlo Scilironi)\, the event will include parallel sessions featuring presentations selected through a call for abstracts.
\nThe guiding idea of the conference is to foster engagement with a classic text of twentieth-century philosophy by rereading it from the standpoint of the present and by relating the fundamental questions that run through Heidegger&rsquo\;s masterpiece to the concerns of an era &ndash\; our own &ndash\; shaped by radically transformed conceptual horizons and frameworks of thought. \;
\nThe aim is to encourage dialogue among different traditions of thought that have found in \;Being and Time \;a major source of inspiration &ndash\; such as hermeneutics\, existential philosophy\, and phenomenology of embodiment &ndash\; or that have engaged with it in original ways\, such as certain areas of analytic philosophy and pragmatism.
ORGANIZER: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260828T190825Z DTSTART;TZID=Europe/Brussels:20270317T090000 DTEND;TZID=Europe/Brussels:20270319T170000 SUMMARY:Early Phenomenology on ‘Position-Taking’ (Stellungnahme). Theoretical Stance\, Emotional Response\, and the Constitution of the Person UID:20260828T193306Z-iCalPlugin-Grails@fe80:0:0:0:341e:85ff:fe23:45%3 TZID:Europe/Brussels LOCATION:Louvain-la-Neuve\, Belgium DESCRIPTION:Call for Abstracts
\n&ldquo\;Early Phenomenology on &lsquo\;Position-Taking&rsquo\; (Stellungnahme). Theoretical Stance\, Emotional Response\, and the Constitution of the Person&rdquo\;
\nUCLouvain\, Belgium\, 17&ndash\;19 March 2027
\nOrganizing committee: Alexis Delamare (University College Dublin/ULiè\;ge) &\; É\;lise Dravigny (UCLouvain/Sorbonne Université\;)
\nScientific committee: Sylvain Camilleri (UCLouvain)\, Alexis Delamare (University College Dublin/ULiè\;ge)\, Arnaud Dewalque (ULiè\;ge)\, É\;lise Dravigny (UCLouvain/Sorbonne Université\;)\, Bruno Leclercq (ULiè\;ge)\, Marc Maesschalck (UCLouvain)\, Denis Seron (ULiè\;ge)
\nSubmission guidelines\n- \; \; \; \; \; \; \; \; \; Please send your abstracts as attachments (Word or PDF) to both elise.dravigny@uclouvain.be and alexis.delamare@ucd.ie
\n- \; \; \; \; \; \; \; \; \; Abstract length: max. 600 words (bibliography excluded\, if any).
\n- \; \; \; \; \; \; \; \; \; Abstracts should be anonymized. Please include your name\, affiliation\, and position in the body of the email.
\n- \; \; \; \; \; \; \; \; \; Deadline for abstract submission: 30 June 2026.
\n- \; \; \; \; \; \; \; \; \; Notification of acceptance: by 15 July 2026.
\nTheme and scope of the conference\n&ldquo\;Now the question is how we want to fix the concept of position-taking. It is not so easy&rdquo\; (Edmund Husserl\, Ms A VI 31\, 42a\, 1928)
\nThis conference aims to shed new light on the intriguing concept of Stellungnahme (usually translated as &ldquo\;position-taking&rdquo\;) as it is applied by early phenomenologists\, especially by Edmund Husserl and the so-called &lsquo\;Munich-Gö\;ttingen&rsquo\; Circle of phenomenology\, composed of Johannes Daubert\, Dietrich von Hildebrand\, Roman Ingarden\, Alexander Pfä\;nder\, Adolf Reinach\, Max Scheler\, and Edith Stein\, among others.
\nWithin early phenomenology\, the term Stellungnahme is first employed in a published work by Reinach in &ldquo\;Zur Theorie des negativen Urteils&rdquo\; \;(1911\; 1982). There\, it characterizes those mental experiences\, such as belief\, striving\, or love\, which display an inherent polarity (being respectively opposed to disbelief\, struggle\, and hate) &ndash\; in contrast to representations or meanings. Reinach then takes up this concept in 1912 in his essay on &ldquo\;reflection&rdquo\; (Ü\;berlegung) (1912\; 1913)\, in which he emphasizes that intellectual reflection necessarily aims to establish a &ldquo\;position-taking&rdquo\;\, typically a conviction about a state of affairs (2017\, 58&ndash\;65).
\nSoon after\, clearly drawing on Reinach\, von Hildebrand elaborates his own original approach to Stellungnahme\, through its cardinal distinction with Kenntnisnahme or &ldquo\;knowledge-taking&rdquo\; (von Hildebrand 1916\, 134). A knowledge-taking\, such as the vision of a landscape\, is characterized as a mere &ldquo\;having&rdquo\; of a content\, whereas\, in the case of a Stellungnahme\, I take a spontaneous stance with respect to the appearing object. In this regard\, intellectual experiences such as conviction\, but also affective experiences such as joy or indignation and conative experiences such as willing\, insofar as they exhibit such subjective activity\, are to be interpreted as &lsquo\;position-takings&rsquo\;.
\nEspecially in his manuscripts from the Studien zur Struktur des Bewusstseins\, Edmund Husserl also makes extensive and yet-to-be-explored use of the concept of Stellungnahme. In the theoretical sphere\, he notably distinguishes between &lsquo\;position-taking&rsquo\; understood as a positional act &ndash\; in contrast to neutral &lsquo\;mere representations&rsquo\; (1980\, 446&ndash\;47) &ndash\; and &lsquo\;position-taking&rsquo\; understood as a critical procedure aiming at the rational verification of a certain thesis (2020a\, 331\, 372). In the affective sphere\, he observes that the manifestation of a positive value often motivates an &ldquo\;affective position-taking&rdquo\; (Gemü\;tsstellungnahme) as a response\, whereby the subject actively &ldquo\;turns&rdquo\; towards the object with pleasure (2020b\, 121). Lastly\, Husserl emphasizes the crucial role played by sedimented active &lsquo\;position-takings&rsquo\; in the constitution of a stable personal self (1952\, 112&ndash\;13).
\nFinally\, Edith Stein also appeals to the terminology of &lsquo\;position-taking&rsquo\; in her 1922 Beiträ\;ge zur philosophischen Begrü\;ndung der Psychologie und der Geisteswissenschaften (2010\, 49\, 133). Following von Hildebrand and Husserl\, she asserts that an emotion &ndash\; for instance\, joy &ndash\; is not a &ldquo\;knowledge-taking of the value&rdquo\; (Wertkenntnisnahme) &ndash\; for instance of beauty &ndash\; but rather a subjective stance towards the axiological object\, and thus a &ldquo\;response&rdquo\; (Antwort) thereto.
\nThe concept of Stellungnahme thus assumes a variety of functions within early phenomenology. This variety reveals the richness and power of this notion\, whose applications range from theoretical philosophy to the philosophy of emotion and to ethics\; yet it also challenges the unity of this concept and calls into question the compatibility of these diverse uses\, across authors and within the work of particular phenomenologists &ndash\; e.g.\, Husserl.
\nAgainst this background\, the aim of this meeting is to advance the literature &ndash\; whose (scarce) accounts of Stellungnahme have been limited to individual authors (Carta and Delamare\, forthcoming\; Delamare 2025\; De Monticelli 2011\; Jacobs 2016\; Jardine 2020\; Loidolt 2021\; Magrì\; 2022\; Mü\;ller 2020\; Salice 2015\; Uemura and Salice 2019) \;&ndash\; by offering an overview of &lsquo\;position-taking&rsquo\; among early phenomenologists. To do so\, the first objective is to study the influences\, continuities\, and tensions between the accounts they propose. Emphasis will also be placed on the sources of the concept of Stellungnahme. In particular\, the psychologist Hugo Mü\;nsterberg (a student of Wundt) already uses this term in his Grundzü\;ge der Psychologie (1900)\, seemingly with a meaning very close to Reinach&rsquo\;s. In addition\, in his 1911 essay\, Reinach explicitly refers to the works of Windelband (1884) and to Brentano&rsquo\;s theory of judgment (Brentano 1874\, 262). Finally\, a third line of inquiry will be the potential relevance of this terminology for contemporary issues\, such as epistemic agency (Jacobs 2021) or the reactional nature of emotions (Mü\;ller 2018).
\nSuggested topics\nWe welcome presentations on topics including\, but not limited to\, the following:
\n- \; \; \; \; \; \; \; \; \; The historical origins of the concept of Stellungnahme as used by Husserl and the Munich-Gö\;ttingen Circle.
\n- \; \; \; \; \; \; \; \; \; The mutual influences of the members of the Munich-Gö\;ttingen Circle as they develop their understanding of Stellungnahme.
\n- \; \; \; \; \; \; \; \; \; The unity\, diversity\, and evolution of the meaning of Stellungnahme within early phenomenology.
\n- \; \; \; \; \; \; \; \; \; &lsquo\;Position-taking&rsquo\; understood minimally as &lsquo\;belief&rsquo\; or &lsquo\;positional act&rsquo\;. The doxic modification introduced by the phenomenological epoché\; &ndash\; which brackets all Stellungnahmen (Husserl 1976\, 63) &ndash\; can also be investigated in this perspective.
\n- \; \; \; \; \; \; \; \; \; &lsquo\;Position-taking&rsquo\; understood maximally as a critical procedure\, based on doubt and intellectual deliberation.
\n- \; \; \; \; \; \; \; \; \; Stellungnahme in the affective sphere\, especially the distinction between value-feelings \;&ndash\; in which values are known &ndash\; and emotions as responses.
\n- \; \; \; \; \; \; \; \; \; Stellungnahme in the conative\, volitional\, and practical sphere.
\n- \; \; \; \; \; \; \; \; \; Stellungnahme\, agency\, freedom\, and the constitution of an active and stable personality.
\n- \; \; \; \; \; \; \; \; \; &lsquo\;Position-taking&rsquo\; and related notions &ndash\; e.g.\, &lsquo\;knowledge-taking&rsquo\; (Kenntnisnahme)\, &lsquo\;acknowledgment&rsquo\; (Anerkennung)\, or &lsquo\;approval&rsquo\; (Billigung) (Carta 2024).
\n- \; \; \; \; \; \; \; \; \; The influence of early phenomenology&rsquo\;s concept of Stellungnahme on later phenomenology &ndash\; e.g.\, Stavenhagen (1925\; Smith 1982\, 312) &ndash\; as well as on later philosophy more broadly.
\n- \; \; \; \; \; \; \; \; \; The significance of early phenomenology&rsquo\;s concept of Stellungnahme for contemporary debates.
\nBibliography\nBrentano\, Franz. 1874. Psychologie vom empirischen Standpunkt. Leipzig: Duncker &\; Humblot.
\nCarta\, Emanuela. 2024. Approval\, reflective emotions\, and virtue: sentimentalist elements in Husserl&rsquo\;s philosophy. British Journal for the History of Philosophy 32: 1329&ndash\;1349.
\nCarta\, Emanuela and Delamare\, Alexis. Forthcoming. Husserl on position-taking (Stellungnahme). In Husserl&rsquo\;s Studien zur Struktur des Bewusstseins\, ed. Emanuela Carta\, Gabriel Barroso\, and Julia Jansen. Cham: Springer.
\nDe Monticelli\, Roberta. 2011. Alles Leben ist Stellungnehmen &ndash\; Die Person als praktisches Subjekt. In Die Aktualitä\;t Husserls\, ed. Marisa Scherini\, Christopher Erhard\, and Verena Mayer\, 39&ndash\;55. Freiburg: Alber.
\nDelamare\, Alexis. 2024. The development of emotional responsivism in the Munich-Gö\;ttingen Circle. The New Yearbook for Phenomenology and Phenomenological Philosophy 22: 158&ndash\;175.
\nDelamare\, Alexis. 2025. Ultimate Rationality. Husserl on Critical Position-Taking (Stellungnahme) in the Theoretical and Axiological Spheres. Husserl Studies 41: 1&ndash\;21.
\nDelamare\, Alexis. 2026. Edmund Husserl on Position-Taking (Stellungnahme) as the Essence of Human Life. Human Studies: 1&ndash\;19.
\nDrummond\, John J. 2007. Historical Dictionary of Husserl&rsquo\;s Philosophy. Lanham\, MD: Scarecrow Press.
\nDuBois\, James M. 2002. Adolf Reinach: Metaethics and the Philosophy of Law. In Phenomenological Approaches to Moral Philosophy\, ed. John J. Drummond and Lester E. Embree\, 327&ndash\;346. Dordrecht: Springer.
\nHusserl\, Edmund. 1952. Ideen zu einer reinen Phä\;nomenologie und phä\;nomenologischen Philosophie. Zweites Buch: Phä\;nomenologische Untersuchungen zur Konstitution (Hua \;IV). Edited by Marly Biemel. Den Haag: Martinus Nijhoff.
\nHusserl\, Edmund. 1976. Ideen zu einer reinen Phä\;nomenologie und phä\;nomenologischen Philosophie. Erstes Buch: allgemeine Einfü\;hrung in die reine Phä\;nomenologie (Hua III.1). Edited by Karl Schuhmann. Den Haag: Martinus Nijhoff.
\nHusserl\, Edmund. 1980. Phantasie\, Bildbewusstsein\, Erinnerung. Zur Phä\;nomenologie der anschaulichen Vergegenwä\;rtigungen. Texte aus dem Nachlass (1898&ndash\;1925) (Hua XXIII). Edited by Eduard Marbach. Den Haag: Martinus Nijhoff.
\nHusserl\, Edmund. 2020a. Studien zur Struktur des Bewuß\;tseins&ndash\;Teilband I: Verstand und Gegenstand. Texte aus dem Nachlass (1909&ndash\;1927) (Hua XLIII/1). Edited by Ullrich Melle and Thomas Vongehr. Cham: Springer.
\nHusserl\, Edmund. 2020b. Studien zur Struktur des Bewuß\;tseins&ndash\;Teilband II: Gefü\;hl und Wert. Texte aus dem Nachlass (1896&ndash\;1925) (Hua XLIII/2). Edited by Ullrich Melle and Thomas Vongehr. Cham: Springer.
\nJacobs\, Hanne. 2016. Husserl on Reason\, Reflection\, and Attention. Research in Phenomenology 46: 257&ndash\;276.
\nJacobs\, Hanne. 2021. Husserl on Epistemic Agency. In The Husserlian Mind\, ed. Hanne Jacobs\, 340&ndash\;351. London\; New York: Routledge.
\nJardine\, James. 2020. Edmund Husserl. In The Routledge Handbook of Phenomenology of Emotion\, ed. Thomas Szanto and Hilge Landweer\, 53&ndash\;62. London\; New York: Routledge.
\nJardine\, James. 2022. Empathy\, Embodiment\, and the Person. Husserlian Investigations of Social Experience and the Self. Cham: Springer.
\nLoidolt\, Sophie. 2021. The person as a fragile project: On personhood and practical agency in Husserl. In The Husserlian Mind\, ed. Hanne Jacobs\, 393&ndash\;406. London\; New York: Routledge.
\nMagrì\;\, Elisa. 2022. (Un)learning to see others. Perception\, types\, and position-taking in Husserl&rsquo\;s phenomenology. In Empathy\, Intersubjectivity\, and the Social World\, ed. Anna Bortolan and Elisa Magrì\;\, 261&ndash\;278. Berlin\; Boston: De Gruyter.
\nMü\;ller\, Jean Moritz. 2018. Emotion as Position-Taking. Philosophia 46: 525&ndash\;540.
\nMü\;ller\, Jean Moritz. 2020. Dietrich von Hildebrand. In The Routledge Handbook of Phenomenology of Emotion\, ed. Thomas Szanto and Hilge Landweer\, 114&ndash\;122. Routledge.
\nMulligan\, Kevin. 2013. Acceptance\, Acknowledgment\, Affirmation\, Agreement\, Assertion\, Belief\, Certainty\, Conviction\, Denial\, Judgment\, Refusal and Rejection. In Judgement and Truth in Early Analytic Philosophy and Phenomenology\, ed. Mark Textor\, 97&ndash\;136. Basingstoke: Palgrave Macmillan.
\nMü\;nsterberg\, Hugo. 1900. Grundzü\;ge der Psychologie I. Leipzig: Johann Ambrosius Barth.
\nReinach\, Adolf. 1911. Zur Theorie des negativen Urteils. In Mü\;nchener Philosophische Abhandlungen. Theodor Lipps zu seinem sechzigsten Geburtstag gewidmet von frü\;heren Schü\;lern\, 196&ndash\;254. Leipzig: Johann Ambrosius Barth.
\nReinach\, Adolf. 1912. Die Ü\;berlegung: ihre ethische und rechtliche Bedeutung I. Zeitschrift fü\;r Philosophie und philosophische Kritik 148: 181&ndash\;196.
\nReinach\, Adolf. 1913. Die Ü\;berlegung: ihre ethische und rechtliche Bedeutung II. Zeitschrift fü\;r Philosophie und philosophische Kritik 149: 30&ndash\;58.
\nReinach\, Adolf. 1982. On the Theory of the Negative Judgment. In Parts and Moments. Studies in Logic and Formal Ontology\, ed. Barry Smith\, trans. Barry Smith\, 315&ndash\;378. Mü\;nchen\; Wien: Philosophia Verlag.
\nReinach\, Adolf. 2017. Three Texts on Ethics. Translated by James H. Smith. Mü\;nchen\; Wien: Philosophia Verlag.
\nSalice\, Alessandro. 2015. Actions\, Values\, and States of Affairs in Hildebrand and Reinach. Studia Phaenomenologica 15: 259&ndash\;80.
\nSalice\, Alessandro. 2025. The Phenomenology of the Munich and Gö\;ttingen Circles. In The Stanford Encyclopedia of Philosophy\, ed. Edward N. Zalta and Uri Nodelman\, Fall 2025. Metaphysics Research Lab\, Stanford University.
\nSmith\, Barry. 1982. Introduction to Adolf Reinach &ldquo\;On the Theory of the Negative Judgment.&rdquo\; In Parts and Moments. Studies in Logic and Formal Ontology\, ed. Barry Smith\, 289&ndash\;314. Mü\;nchen\; Wien: Philosophia Verlag.
\nStavenhagen\, Kurt. 1925. Absolute Stellungnahmen. Eine ontologische Untersuchung ü\;ber das Wesen der Religion. Erlangen: Verlag der philosophischen Akademie.
\nStein\, Edith. 2010. Beiträ\;ge zur philosophischen Begrü\;ndung der Psychologie und der Geisteswissenschaften. Freiburg: Herder.
\nUemura\, Genki\, and Alessandro Salice. 2019. Motives in Experience: Pfä\;nder\, Geiger\, and Stein. In Phenomenology and Experience\, ed. Antonio Cimino and Cees Leijenhorst\, 129&ndash\;149. Leiden\; Boston: Brill.
\nVendrell Ferran\, Í\;ngrid. 2008. Die Emotionen: Gefü\;hle in der realistischen Phä\;nomenologie. Berlin: Akademie Verlag.
\nVendrell Ferran\, Í\;ngrid. 2015. The Emotions in Early Phenomenology. Studia Phaenomenologica 15: 349&ndash\;374.
\nVon Hildebrand\, Dietrich. 1916. Die Idee der sittlichen Handlung. Jahrbuch fü\;r Philosophie und phä\;nomenologische Forschung 3: 126&ndash\;252.
\nWindelband\, Wilhelm. 1884. Beiträ\;ge zur Lehre vom negativen Urteil. In Straß\;burger Abhandlungen zur Philosophie: Eduard Zeller zu seinem siebzigsten Geburtstage\, 165&ndash\;195. Tü\;bingen.
ORGANIZER;CN=Alexis Delamare: METHOD:PUBLISH END:VEVENT BEGIN:VEVENT DTSTAMP:20260828T190825Z DTSTART;TZID=Europe/Paris:20271027T090000 DTEND;TZID=Europe/Paris:20271029T170000 SUMMARY:International Conference: “Cornelius Castoriadis (1997-2027) : Thirty Years Later” UID:20260828T193307Z-iCalPlugin-Grails@fe80:0:0:0:341e:85ff:fe23:45%3 TZID:Europe/Paris LOCATION:Trie-sur-Baïse\, France DESCRIPTION:International Conference: &ldquo\;Cornelius Castoriadis (1997-2027) : Thirty Years Later&rdquo\;
\nTrie-sur-Baï\;se (Hautes-Pyré\;né\;es\, 65\, France)
\nOctober 27\, 28 &\; 29\, 2027
\n\n\nPresentation
\n\nIn 2027\, we will mark thirty years since the passing of Cornelius Castoriadis (1922-1997)\, a singular thinker whose multifaceted work continues to shape contemporary intellectual thought. Philosopher\, economist\, psychoanalyst\, political theorist\, and activist\, he developed a powerful and original reflection on freedom\, creation\, the institution of society\, and both individual and collective autonomy. From his younger days in Greece\, through Socialisme ou Barbarie\, to his passing\, his intellectual journey crossed and challenged disciplinary and ideological boundaries. This international conference aims to reexamine\, three decades after his death\, both the intellectual legacy of the Greek philosopher and the relevance of his conceptual tools for thinking about today&rsquo\;s society. In the face of the challenges of our time\, Castoriadis&rsquo\; thought offers valuable resources to question the very foundations of our societies\, political action\, and philosophical inquiry.
\n\nObjectives
\n\nThis conference is neither commemorative nor hagiographic. Its purpose is to revive the radical dimensions of Castoriadian thought by engaging it with contemporary challenges\, exploring its internal tensions\, questioning its assumptions\, and envisioning its possible futures. Since elucidation was at the heart of Castoriadis&rsquo\; project of autonomy\, it will serve as the guiding force for our discussions\, thirty years later. Fundamentally\, this conference seeks to:
\n\nEncourage renewed reading of Castoriadis across different fields of knowledge.
\nEngage his thought in a dialogue with contemporary issues.
\nExplore the practical uses of his work in social movements\, education\, clinical practices\, and democratic experimentation.
\nMap the intellectual lineages\, as well as the productive critiques and reinterpretations of his thought\, both in France and internationally.
\nScientific Organisation
\nQuentin Mur Rodriguez (Sociologist\, University of Ottawa &\; University Toulouse Jean Jaurè\;s)\, Emile Le Pessot (Historian\, EHESS)\, Guillaume Plin (Philosopher\, University Paris-Nanterre)\, Savvas Orfanos (Philosopher\, University Paris 1 Panthé\;on-Sorbonne)
\n\nScientific Committee
\nSté\;phane Vibert\, Nicolas Piqué\;\, Philippe Caumiè\;res\, Florence Giust-Desprairies\, Olivier Fressard\, Thibault Tranchant\, Gilles Labelle\, Alexandros Schismenos\, Nicolas Poirier
\n\nThis series invites proposals in classical phenomenology\, French phenomenology\, pre- and post-phenomenologies\, and in methodologies that bridge phenomenology and analytic philosophy. The relation between phenomenology and religious experience can be considered in a variety of modes: epistemic (phenomenology as a "rigorous science" of religious experience in Husserl's sense)\; ontic (phenomenology as a way to access the core motive\, or regulative ideal\, of religion)\; analogical (phenomenological experience as a secular version of religious experience)\; generalizing (religious experience turning into phenomenological experience when stripped from its dogmatic frame)\, etc. Proposals can take critical\, descriptive\, theoretical\, comparative\, historical\, or other approaches\, and they can focus on the interplay between religious or spiritual experience and assorted theoretical approaches\, or proceed from such experience towards building a new theory. In accord with Husserl&rsquo\;s original intent\, the series welcomes attempts to locate spiritual or religious experience within a broader theory of the sciences (Wissenschaftslehre) and to expand phenomenology towards transcendental philosophy and metaphysics.
The series covers five areas:
1) Clarifications of religious and spiritual experience\, its formal phenomenological research\, and its relationships to art\, textuality\, culture\, anthropology\, politics\, and comparative religion\;
2) Metaphysical extensions of the phenomenology of religious and spiritual experience\;
3) Existential and psychological analyses\, in different traditions\, of religious and spiritual experience\;
4) Theologies of religious experience\, with or beyond a specific focus on ritual and liturgy\, including liberation theologies\, feminist theologies\, theologies at the intersection of religious experience and race\, social status\, etc.\;
5) The phenomenology of religious and spiritual experience as applied to and/ or examined within medicine\, nursing\, and the health sciences and the natural and social sciences.
The series is published in cooperation with the Society for the Phenomenology of Religious Experience\, \;www.sophere.org.
Editors: \;Michael Barber (michael.barber@slu.edu)\, Peter Costello (PCOSTELL@providence.edu)\, Olga Louchakova-Schwartz (founding editor\, \;olouch@ucdavis.edu)\, and Martin Nitsche (nitsche@flu.cas.cz)
Advisory Board: \;Jason Alvis (University of Vienna)\, Angela Ales Bello (Pontifical Lateran University)\, Michel Bitbol (The French National Center for Scientific Research)\, Carla Canullo (University of Macerata)\, David Ciavatta (Ryerson University)\, Crina Gschwandtner (Fordham University)\, Neal DeRoo (The King&rsquo\;s University)\, Thomas Fuchs (University of Heidelberg)\, James G. Hart (University of Indiana)\, Richard Kearney (Boston College)\, Jeff McCurry (Duquesne University)\, Felix O&rsquo\;Murchadha (National University of Ireland\, Galway)\, Dermot Moran (Boston College)\, Tom Nenon (The University of Memphis)\, Ryōsuke Ōhashi (Universities of Kyoto and Osaka)\, Vincent Pastro (Jesuit School of Theology of Santa Clara University and Aquinas Institute of Theology\, St Louis)\, Hans Rainer Sepp (Charles University)\, Michel Staudigl (University of Vienna)\, Claudia Welz (Aarhus University)
Staff editorial contact: \;Jana Hodges-Kluck (jhodges-kluck@rowman.com) \;