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Confronting Evil Brochure Confronting Evil Interdisciplinary Perspectives in the 21st Century 1 & 2 March, 2019 9 am to 5 pm Lecture Room 1 India International Centre - Annexe QIP – Indian Institute of Technology Delhi in partnership with Institut Français Delhi, Embassy of France In India, Embassy of Switzerland in India, and Penn State University Conference Schedule Day 1 – March 1, 2019 Opening Remarks: 9 am Divya Dwivedi (IIT Delhi) Bertrand de Hartingh (Counsellor for Cooperation & Cultural Affairs, Country Director, French Institute in India) Tamara Mona (Minister Counsellor and Deputy Head of Mission, Embassy of Switzerland in India) Session 1: 9.30 – 11.30 am CHAIR: Subarno Chattarji (University of Delhi) Robert Bernasconi – Evil Being: Heidegger and Levinas Shaj Mohan – Between Something and Nothing Coffee: 11.30 – 11.45 am Session 2: 11.45 am – 12.30 pm CHAIR: Babu Thaliath (JNU) Daniel James Smith – Five Theses on the Concept of Evil: Thinking with and against the Idealist Tradition Visual Presentation I: 12.30 – 1 pm BARCELONE OU LA MORT 2007, film by Idrissa Guiro LUNCH: 1 pm – 1.45 pm Session 3: 1.45 – 4 pm CHAIR: Laurence Joseph (Hermann Psychanalyse) Jean-Luc Nancy – Inaugural Address (video conference) Divya Dwivedi – ’Tis Ill that I Came Coffee: 4 – 4.15 pm Session 4: 4.15 – 5 pm CHAIR: S. Anand (Navayana Press) J. Reghu – The Missing Concept of Evil Day 2 – March 2, 2019 Session 5: 9 – 10.45 am CHAIR: Debjani Bhattacharyya Aarushi Punia – Comprehending Evil through Superfluity Simon Trüb – With Georges Bataille and Philippe Lacoue-Labarthe toward a Poetic ‘Hypermorality’ Coffee: 10.45 – 11 am Session 6: 11 am – 12.45 pm CHAIR: Simon Trüb (University of Freiburg & University of Basel) Laurence Joseph – Underworld and Other Places Vijay Tankha – Ignorance and the Wandering Cause Visual Presentation II: 12.45 – 1.15 pm BRAGUINO 2017, Film by Clément Cogitore LUNCH: 1.15 – 2 pm Session 7: 2 – 3.45 pm CHAIR: Daniel Smith (University of Memphis) Raj Ayyar – Theodicy and Evil: From a Gnostic Perspective Babu Thaliath – Nietzsche's Ästhetisches Phänomen: Beyond Good and Evil Coffee: 4 – 4.15 pm Session8: 4.15 – 5 pm CHAIR: Raj Ayyar (IIIT Delhi) Adam Knowles – I am the Evil that is Done to Me The inaugural address on the topic of the conference will be given on 1 March at 1.45 pm by Jean-Luc Nancy over video conferencing. He is Distinguished Professor of Philosophy at the Université Marc Bloch, Strasbourg. He is also the Georg Wilhelm Friedrich Hegel Chair and Professor of Philosophy at The European Graduate School. He has been a guest professor at numerous universities, among them the Freie Universität Berlin, the University of California, Irvine, and the University of California, Berkeley. His wide-ranging thought is developed in many books, including The Literary Absolute, The Inoperable Community, The Sense of the World, The Experience of Freedom, Being Singular Plural, The Nazi Myth, The Retreat of the Political, The Muses, The Evidence of Film, Dis-Enclosure: The Deconstruction of Christianity Noli me Tangere, and more recently Expectation: Philosophy, Literature; The Possibility of a World; The Banality of Heidegger; and The Disavowed Community. Paper Abstracts Aarushi Punia – Doctoral Research Fellow, Department of Humanities & Social Sciences, Indian Institute of Technology Delhi Comprehending Evil through Superfluity In Origins of Totalitarianism, Hannah Arendt says that “To be uprooted means to have no place in the world, recognized and guaranteed by others, to be superfluous means to not belong to the world at all”. Superfluous means both: to be excessive and unnecessary, and Arendt argues through the text that totalitarian regimes had a way of making certain human beings appear superfluous. It was not sufficient that they be deprived of their rights or their land, they must be seen as excessive and hence unnecessary and vice versa. In her letter to Karl Jaspers, she writes that radical evil is responsible in "making human beings as human beings superfluous”, that men’s capacity for spontaneity, their ability to initiate something new, their desire to enter in a world of men created through words and deeds and thus their desire for solidarity too must be eliminated. Superfluity does not mean that men have ceased to be men, but that they are no longer seen as men and are viewed as expendable. The evil that makes men superfluous cannot be easily identified precisely because it has infiltrated into the everyday. Evil has lost its conventional markers when it is understood outside theology, and is difficult to locate in certain conflicts like that of Israel and Palestine precisely because it has made itself a part of a daily routine through the structure of the Occupation. Whether its the apathy depicted when the bodies of three Palestinian men in a tank who suffocated death in an attempt to cross the border in Ghassan Kanafani’s fictional story Men in the Sun are thrown over a garbage heap, or the ludicrousness of how difficult it was for Suad Amiry to obtain a Palestinian Residency Card and how easy it was for her dog to get an Israeli Passport, Palestinians narratives attempt to comprehend evil through humans who have been made superfluous (following Arendt’s understanding of comprehension as “examining and bearing consciously the burden which our century has placed on us - neither denying its existence nor submitting meekly to its weight. Comprehension, in short, means the unpremeditated, attentive facing up to and resisting of, reality - whatever it may be”. Adam Knowles – Assistant Professor, Department of English and Philosophy, Drexel University I am the Evil that is Done to Me How can we begin to locate evil in market forces? As a neoliberal order transforms our very existence into commodities, or into what Wendy Brown calls “little capitals,” who or what—if anyone or anything—is imposing these insidious conditions upon us? This paper will attempt to develop a concept of evil independent of a victim/perpetrator divide. As nomadic armies of laborers without access to medical care and little savings move through American highways to camp out in front of their seasonal positions at an Amazon warehouse, or sleep in their car until the ping of their next Uber gig, the American university turns increasingly to a similar labor model of dispensable labor. With the steady increase of precarity, an ideology of resilience emerges, thriving off the heroic valorization of an ethos of skipping holidays, working through illness, “pulling all-nighters.” An endless proliferation of energy drinks, stimulants and synthetic painkillers fill the gaps where physiology fails. This logic has but one possible end: a life in which we are never not working, never not accruing value, whether for our own personal brand or for the corporations that farm the data we produce for them. This evil is not banal, nor is it diabolical. It is at once more inconspicuous and more insidious, for in some sense it is what I am. Babu Thaliath – Professor & Chairperson, Centre of German Studies School of Language, Literature & Culture Studies, Jawaharlal Nehru University Nietzsche's Aesthetic Phenomenon In Geburt der Tragödie (The Birth of Tragedy) Nietzsche emphasises that "only as an aesthetic phenomenon is existence and the world eternally justified". The fusion of existence and art, as suggested here, is predicated on a synthetic individuation of the Apollinisch and the Dionysisch that Nietzsche seems to tacitly contrast with an ethical-moral phenomenon. However, the prevailing social-conventional polarisation of values - especially of good and evil - is barely repealed in an aesthetic phenomenon. Nietzsche's later reflections in the middle phase of his philosophising point to the fact that the aesthetic goes beyond the opposition of good and evil. In my talk I try to show how Nietzsche seeks in his conception of the aesthetic phenomenon a certain substitute for the principium individuationis that he inherits from Schopenhauer, and how this motif unfolds in his later works into a basic idea of "mask" that "is constantly growing around every profound spirit". Daniel James Smith – Assistant Professor, Department of Philosophy, University of Memphis Five Theses on the Concept of Evil: Thinking with and against the Idealist Tradition What can we learn from classical idealist philosophy as we attempt to rethink evil today? This paper presents the main conclusions of a long-term research project on the development of the concept of evil in German idealism. I argue that the extended intra-idealist debate about this essential concept contains important lessons for contemporary attempts to rethink evil, which I present as five theses: 1) theodicy - in all its forms - must be overcome; 2) evil should not be thought, first, as a moral concept; 3) evil is real; 4) there is a resemblance, and even a certain identity between good and evil; 5) it is not primarily individuals, but the world that is evil. Divya Dwivedi - Assistant Professor, Department of Humanities & Social Sciences, Indian Institute of Technology Delhi Tis Ill that I Came The negation of existence itself through the destruction of sense comprises the evil in nihilism, of which example abound from ancient to modern thinkers. It is grounded in the understanding of existence as that which is the potential for evil in the form of the human being which is given by the absence of a hyper-sense that would have rendered all actions meaningfully directed. It would then be ill that I came at all since my coming brings unborn possibilities that are equally capable of being good as of being evil. Different thinkers seek to contain this evil to different degrees, some negating existence as such, and others negating the relation of human existence to everything else that exists.
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