Monday, March 11, 2019

Quote of the day

"The idea that unites all is the idea of beauty, taking the world in a higher, Platonic sense. I am now convinced that the highest act of reason, that in which reason contains all ideas, is an aesthetic act, and that truth and goodness are only united in beauty. Indeed, the philosopher must possess as much aesthetic power as the poet. The philosophy of spirit is [fundamentally] an aesthetic philosophy."

- "The Oldest Programme for a System of German Idealism" (1795-97)

[Authorship attributed to Schelling, Hegel, and Hoelderlin, jointly]

Thursday, March 7, 2019

Some new Schelling texts, including the 1811 'Ages of the World'


It is well known that Schelling drafted three distinct versions of his Ages of the World (Weltater) in the years 1811, 1813, and 1814/15. Until now, the last two had been published under the same name by SUNY and the 1813 version was published as The Abyss of Freedom. Now, many years later we finally find the 1811 version (the first version) of Ages of the World published by SUNY. This is truly a landmark event in Schelling scholarship.

Interestingly, a smaller publishing house has published the 1841-42 lecture “Philosophy and Revelation” as On the Doorstep of the Absolute. This was the same house that published Schelling’s 1804 Philosophy and Religion back in 2009. I remember that I had made some very good use out of that when I was working on my dissertation, so it is interesting to see a related lecture published all of these years later as I have circled back around to German idealism and romanticism.


Finally, we find Schelling’s Statement on the True Relationship of the Philosophy of Nature to the Revised Fichtean Doctrine published this year, which consists of his scathing reviews of Fichte. I've just come off of a fairly intensive year-long study of Fichte so the timing for me is impeccable. Other than Fichte and Schelling I have been working with Kant and Hegel quite abit.

Tuesday, February 26, 2019

9th International Bonn Summer School in German Philosophy - Call for Applications

From the Bonn University website, please see the call for applications below. This year's topic is the tradition of hermeneutics in German philosophy.


Course Description 
This year's summer school will focus on the tradition of hermeneutics that stretches from Herder and Schleiermacher to Heidegger and Gadamer. In particular, we will look at their various conceptions of what exactly it takes to understand others and ourselves, paying special attention to their theories of the interpretation of texts. 
In the first week, we will examine what has been called "romantic hermeneutics": the approaches developed by Herder, Schleiermacher, and Friedrich Schlegel that sought to enable discovery of an assumed original meaning. These approaches rested on two important breaks with assumptions commonly made by the Enlightenment: a rejection of the Enlightenment's conviction in the universality of mental characteristics in favor of a conception of radical mental differences; and a rejection of the Enlightenment's dualistic conception of the relation between language and thought/concept in favor of doctrines that assert the intimate interdependence, or even identity, of the two sides. Schleiermacher's approach is the best known of the three and will accordingly receive especially close attention, but the contributions of Herder and Schlegel are of at least equal intrinsic importance, and will therefore be considered carefully as well. 
In the second week, we will look at Heidegger's and Gadamer's conception of hermeneutics as a foundational discipline and its potential relevance for contemporary debates. Our focus will be on issues pertaining to the relation between self-consciousness and understanding; phenomenology and meaning-holism; and the relation between understanding different kinds of utterances (ranging from ordinary conversations to what Gadamer calls "the eminent text") and the question of the objectivity of meaning. In this context, we will assess Heidegger's and Gadamer's meta-philosophical approach (hermeneutics as first philosophy) in light of various prominent criticisms of it (in particular, ones that come from so-called "critical theory").
Please send the following by April 1st, 2019 to: philosophy-summerschool@uni-bonn.de: 
  • CV of no more than 2 pages
  • Statement of intent of no more than 1 page. Please mention in your statement whether you are interested in attending and participating in several seminars on the topic in German, which will be offered should demand warrant.
  • Writing sample of no more than 2,000 words in either English, French or German.
  • All students must in addition have at least one degree in philosophy.
  • All texts and discussions will be in English.
  • The course will be open to a maximum of 40 participants.
For more information please see their website HERE.

Sunday, February 17, 2019

Ecstatic Naturalism Congress 2019 - Program Schedule (Ninth International Congress on Ecstatic Naturalism)




Ninth International Congress on Ecstatic Naturalism

2019 Theme: Race, Class, and Gender

Drew University, Madison, nj – April 12th and 13th

Co-chairs:

Stephanie Theodorou and Robert S. Corrington




(“Perkiomen in November” by Marilynn Lawrence)




The Papers and most of the Meals Will Take Place in the Great Hall of the Graduate School Building (S.W. Bowne)



Friday April 12th


Registration Table Open all Day and Tomorrow by Sarah O’Brian


9:30 – 10:20:

Nick Wernicki. Abby Wernicki, and Susan Erck (panel):

Economies of Nature: A Dialogue on the Human Process and Class Structure.”


10:30 – 11:40:

Sasinan Kruaechaipinit and Leon Niemoczynski:

The Ontological Influence of Sociopolitical Transitions Upon Women’s Empowerment in Southeast Asia.”

Iljoon Park:

Betweenness and Intersectionality in Human Identity of Gender, Race, and Sex.


11:50 – 1:00:

Jung Doo Kim:

“The Problem of Racism from the Perspective of Planetary Theology.”

Hyun Shik Jun:

Sex and Gender in Ecstatic and Dialectical Relations”


Lunch 1:00 – 2:00


Group Photograph 2:00 – 2:30


2:40 -- 3:50:

Adam Crabtree:

Is it Possible to Identify a ‘Meta-Telos’ in Natura Naturans?”

Robert S. Corrington: Response


4:00 – 5:10:

Jea Sophia Oh:

Entanglement of Nature and Expansion of Care, Ecstatic Family of Nature.”

Joseph Harroff:

Toward an Ecstatically Naturalist and Pragmatist Conception of Persons.”


5:20 – 5:40: Announcement of the Ralph Waldo Emerson Prize for an Outstanding paper by a Junior Scholar ($500)


6:00 – 7:30: Dinner in University Commons


7:45: Plenary Speaker:

Elaine Padilla:

Totality, Nothingness, and The Dark Luminous Being”


Saturday April 13th



9:30-10:40:

Moon Son:

Creating Change in the Ecology of Religious Education for Overcoming Racism.”

Thomas Millary:

Inexhaustibly Complex: Pursuing Justice in an Unpredictable World.”


10:50-12:00:

Sarah O’Brien:

Ecstatic Naturalism and Eco-Phenomenology.”

Stephanie Theodorou:

Mind as Subject and Substance: Hegel, Naturalism, and the Sacred.”


12:10 – 1:20: Lunch


1:30: 2:40:

Kim Soo-Youn:

Sacred Nature, (M)Other and Tao.”

Marilynn Lawrence:

Healing the Holes of Nature: Post-Jungian Considerations.”


2:50 – 4:00

Jonathan Weidenbaum:

The Mixture of Unity and Diversity: The Social Relevance of William James and the Metaphysics of Ecstatic Naturalism.”

A.J. Turner;

What’s so Radical About Radical Empiricism?


4:20 – Plenary Speaker:

Desmond Coleman:

On Being Sunk.”


Refreshments after Plenary Address: Dinner on Your Own


Korean Session – Monday April 15th at 3:00 in Seminary Hall:


Young Sup Song:

A.I. Counseling and its Ethical Implications.”

Sunday, January 13, 2019

A quick sketch of Schelling


Corrington has put up on his new blog a nice post discussing Schelling HERE where he sketches a few of Schelling's main ideas and then relates those ideas to his own perspective of "ecstatic naturalism."  For as brief a writing that it is, it is nevertheless remarkably elucidating.

I also found on Corrington's blog an interesting series of posts titled, "What is Living and Dead in Whitehead's Metaphysics." Having glanced at the first part I plan to read the rest as time permits. For those interested I shall link the parts here (Part ONE, TWO, THREE, FOUR, FIVE).


Back in the golden age of blogging - the "glory days" so to speak - I remember that Matthew David Segall used to write quite abit about both Schelling and Whitehead, exploring the connections between those two philosophers as well as their utility for contemporary philosophy (in particular, philosophical cosmology and environmental philosophy).  During the writing of my dissertation and for a few years after, I, too, had researched and written about rather extensively the connection between Schelling and process philosophy, whether that of Whitehead or Hartshorne.

It's interesting because whenever I happen to come across  Schelling in the literature, but most especially as of late, I am reminded of just how important understanding his perspective truly is.  This has just happened as I had finished working with Hegel and moved back into Fichte with some current things I am working on. This prompted me to purchase The Philosophical Rupture between Fichte and Schelling in addition to some Fichte texts that I hope to discuss in a future post, again time permitting. But the point is that no matter where one goes in the philosophy of nature, Schelling is never far behind. Even with giants such as Hegel or side-roads involving Fichte, Schelling's profound insights are ever-present and his importance never fades.

Sunday, January 6, 2019

Thinking twice about Kant and correlationism


In my recent readings of Kant, in particular the lectures on anthropology as well as his Anthropology from a Pragmatic Point of View, I came across a well known passage toward the end of the text where Kant discusses the possibility of extra-terrestrial life and its role in understanding human nature.
The highest concept of species may be that of a terrestrial rational being, but we will not be able to describe its characteristics because we do not know of a nonterrestrial rational being which would enable us to refer to its properties and consequently classify that terrestrial being as rational. It seems, therefore, that the problem of giving an account of the character of the human species is quite insoluble, because the problem could only be solved by comparing two species of rational beings on the basis of experience, but experience has not offered us a comparison between two species of rational beings.
He then goes on to develop the distinction between (non-human) animals that are rational, and rational beings. 

It struck me how the age-old (by now) charge of correlationism and anthropocentrism against Kant may be misguided if we take the above into account.  As Heidegger during the '30s for example formulated Daseyn as a "more than human" although encompassing-of-the-human prototype, I see in Kant something similar as he struggles to define the nature of so-called "rational beings."  A sort of transcendending- the-anthropos toward a true non-human rational form of universality which nevertheless encompasses the human but is also beyond the human is in order, according to his project. Perhaps more clearly put, he is struggling to wrestle with a metaphysical ecology of the cosmos and its "Others" vis-a-vis the human yet simultaneously beyond the human.  And so while quite a few today bash Kant in the name of correlationism, his focusing upon the "human-all-too-human" (Nietzsche said Kant did not go far enough) is a paradox as it is none other than Kant who went furthest in speculating upon the Descolian Ecology of Others.

In order to "sketch the character of the species" in its truly universal form, an extra-species or non-human rational being species is desirable to compare, said Kant.  And thus we are forced to move toward a "cosmopolitics" or exo-political notion of what non-human rationality means for rational beings as such.  It is the "as such" part which forces us beyond the terrestrial landscape, for Kant is seeking the truly universal character of what it means to be a "reasoning being" sui generis.


This is quite interesting, I think. For as much as Kant is taken to be a correlationist par excellance' given his categories of the mind and so on, it is nevertheless his drive for universality that seeks to include the content and form of a species of rational beings within experience. This experience, paradoxically, opens up and extends beyond the merely human in its scope.

THIS article had an interesting take on what this might mean for Kant's ethics.  Kant himself had an idea when he speculated of how there may be a race of beings who are unable to think and express a thought unless the thought is spoken verbally.  That is, unless it is outwardly uttered the thought cannot be formed.  This would make lying impossible.  He then uses this speculation as a way to claim that as we human beings are morally perfectable, we ought to struggle toward that perfection and do good (which includes not telling lies, etc.)

As an aside, I thought of extra-terrestrial beings who may be telepathic.  If there is no private I or thoughts which are private, telling a lie would be impossible if these beings are able to remain aware of the contents of anothers' thoughts. Further, I wonder how these beings would regard brutal honesty? Having "heard" it all in the minds of others I am wondering if there is anything which would shock them or cause them dismay. Without anything being hidden there is only brutal honesty.

Regardless, THIS 90-page document was interesting, "Kant's Aliens: The Anthropology and its Others."