1 CONFERENCE PRESENTATIONS Professor Dermot Moran Phd, Dlitt
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23 the Early Heidegger Dermot Moran University College Dublin
The Early Heidegger Dermot Moran University College Dublin “The Early Heidegger,” in François Raffoul and Eric Sean Nelson, eds, The Bloomsbury Companion to Heidegger (New York & London: Continuum, 2013), Chapter Two, pp. 23–30. In this chapter I shall discuss the work of had already completed both his doctorate Martin Heidegger from 1912 to 1927, but I and his Habilitation thesis before he first shall concentrate especially on the met Husserl in Freiburg shortly after the Freiburg and Marburg lecture courses latter’s arrival there in April 1916. Husserl leading up to Being and Time. himself had just lost his son in the war and Heidegger’s intellectual origins are it seems that, at least in Husserl’s eyes, extremely important for his overall Heidegger gradually began to fit the role philosophical outlook but also he tended to of Husserl’s adopted son. Heidegger a degree of self-mythologization in later himself displayed less than filial loyalty in retrospective writings. Heidegger’s his public and private evaluations of the intellectual development was less ‘old man’. monolithic and focused that his later Largely because of the poverty of his assertions to William Richardson1 and parents, Heidegger had begun his studies others might lead one to think. For as a Catholic seminarian and theology instance, it is clear that the ‘question of student. His 1914 doctoral thesis, an Being’ (die Seinsfrage) is not the dominant analysis of the nature of judgement in theme of his early writings, which are which he criticised both Rickert and Lask, more concerned to make precise his was entitled Die Lehre vom Urteil in understanding of the very nature of Psychologismus (The Doctrine of philosophy and to articulate the nature of Judgement in Psychologism, GA 1 59- historical human existence (what he first 188),4 written under the direction of Arthur called ‘life’ and then ‘Dasein’) in facticity Schneider, who held the Chair of Christian and finitude. -
The Second Circular
The 24th World Congress of Philosophy Title: The XXIV World Congress of Philosophy (WCP2018) Date: August 13 (Monday) - August 20 (Monday) 2018 Venue: Peking University, Beijing, P. R. China Official Language: English, French, German, Spanish, Russian, Chinese Congress Website: wcp2018.pku.edu.cn Program: Plenary Sessions, Symposia, Endowed Lectures, 99 Sections for Contributed Papers, Round Tables, Invited Sessions, Society Sessions, Student Sessions and Poster Sessions Organizers: International Federation of Philosophical Societies Peking University CONFUCIUS Host: Chinese Organizing Committee of WCP 2018 Important Dates Paper Submission Deadline February 1, 2018 Proposal Submission Deadline February 1, 2018 Early Registration October 1, 2017 On-line Registration Closing June 30, 2018 On-line Hotel Reservation Closing August 6, 2018 Tour Reservation Closing June 30, 2018 * Papers and proposals may be accepted after that date at the discretion of the organizing committee. LAO TZE The 24th World Congress of Philosophy MENCIUS CHUANG TZE CONTENTS 04 Invitation 10 Organization 17 Program at a Glance 18 Program of the Congress 28 Official Opening Ceremony 28 Social and Cultural Events 28 Call for Papers 30 Call for Proposals WANG BI HUI-NENG 31 Registration 32 Way of Payment 32 Transportation 33 Accommodation 34 Tours Proposals 39 General Information CHU HSI WANG YANG-MING 02 03 The 24th World Congress of Philosophy Invitation WELCOME FROM THE PRESIDENT OF FISP Chinese philosophy represents a long, continuous tradition that has absorbed many elements from other cultures, including India. China has been in contact with the scientific traditions of Europe at least since the time of the Jesuit Matteo Ricci (1552-1610), who resided at the Imperial court in Beijing. -
The Implications of Neurobiology on the Study and Interpretation of Scripture
READING THE BODY, READING SCRIPTURE: THE IMPLICATIONS OF NEUROBIOLOGY ON THE STUDY AND INTERPRETATION OF SCRIPTURE David Cave This paper considers what the neurobiological reading of the body implies for the reading of scripture. By ‘the neurological reading of the body’ I refer to how modern science and culture draw upon cognitive science and genetics to explain and to understand what it means to be human. And by the ‘reading of scripture’ I refer to the practice of the various religious traditions to understand our humanity based on claims of inspired and revealed insights, said to come from some agency transcendent to our naturalized mind and body. I contend that within a naturalistic system these two readings are not mutually exclusive but interrelate such that the reading of one informs and illumines the reading of the other. Among many quarters, the reading of the body has come to rival, even replace, the reading of scripture (and here I refer to scripture broadly understood, of no particular religious tradition) for defining and guiding us in what it means to be a human being. In a recent opinion piece in the New York Times, columnist David Brooks, in “The Neural Buddhists,” comments on the widespread interest in neuroscience and genetics and surmises that its proponents will not so much undermine a belief in God as undermine the claims of scripture. He says, “The atheism debate is a textbook example of how a scientific revolution can change public cul- ture . and yet my guess is that the atheism debate is going to be a side- show. -
Nicholas of Cusa and Modern Philosophy
//FS2/CUP/3-PAGINATION/HRP/2-PROOFS/3B2/9780521846486C09.3D 173 [173–192] 2.5.2007 8:03AM 9 DERMOT MORAN Nicholas of Cusa and modern philosophy ‘‘Gatekeeper of the modern age’’ Nicholas of Cusa (Niklas Krebs, known as Cusanus, 1401–64), one of the most original and creative intellects of the fifteenth century,1 has been variously described as ‘‘the last great philosopher of the dying Middle Ages’’ (Alexandre Koyre´), as a ‘‘transition-thinker’’ between the medieval and modern worlds (Frederick Copleston),2 and as the ‘‘gatekeeper of the modern age’’ (Rudolf Haubst).3 He is a lone figure with no real successor although he had some influence on Copernicus, Kepler, Bruno, and, tangen- tially, on Descartes. The German Idealists showed some interest in Nicholas of Cusa but the real revival of his thought was stimulated by the neo-Kantian philosopher Ernst Cassirer (1874–1945) who called him ‘‘the first modern thinker’’ and by the existentialist Karl Jaspers.4 Cassirer compared him to Kant for his view that objects have to be understood in terms of the categories of our own thought.5 Other scholars, notably Alexandre Koyre´,6 Hans-Georg Gadamer7 Hans Blumenberg,8 Werner Beierwaltes,9 and Karsten Harries,10 all see him in a certain way as a harbinger of modernity.11 Yet his outlook is essentially conservative, aiming, as Hans Blumenberg has recognized, to maintain the medieval synthesis.12 Cusanus was a humanist scholar, Church reformer – his De concordantia catholica (On Catholic Concord, 1434) included proposals for the reform of Church and state – papal diplomat, and Catholic cardinal. -
UC Berkeley UC Berkeley Electronic Theses and Dissertations
UC Berkeley UC Berkeley Electronic Theses and Dissertations Title Intention and Normative Belief Permalink https://escholarship.org/uc/item/8725w3wp Author Chislenko, Eugene Publication Date 2016 Peer reviewed|Thesis/dissertation eScholarship.org Powered by the California Digital Library University of California Intention and Normative Belief By Eugene Chislenko A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Philosophy in the Graduate Division of the University of California, Berkeley Committee in Charge: Professor Hannah Ginsborg, Co-Chair Professor R. Jay Wallace, Co-Chair Professor Hubert Dreyfus Professor Tania Lombrozo Spring 2016 Copyright by Eugene Chislenko 2016 Abstract Intention and Normative Belief by Eugene Chislenko Doctor of Philosophy in Philosophy University of California, Berkeley Professor Hannah Ginsborg and Professor R. Jay Wallace, Co-Chairs People can be malicious, perverse, compulsive, self-destructive, indifferent, or in conflict with their own better judgment. This much is obvious—but on many traditional views, it seems puzzling or even impossible. Many philosophers, from Plato and Aristotle to Kant, Davidson, and others, have thought that we act only “under the guise of the good,” doing only what we see as good, or best, or what we ought to do. These “guise-of-the-good” views offered a way to make sense of the attribution and explanation of action, while maintaining a generous view of human nature as essentially pursuing the good. But are they not hopelessly narrow and naïve? It seems clear that we often do what we do not see as good, and even what we see as bad. -
Dermot Moran, President of the International Federation Of
WORLD CONGRESS “ARISTOTLE 2400 YEARS” WELCOME NOTE THESALLONIKI 23 MAY 2016 Dermot Moran University College Dublin President Fédération Internationale des Sociétés de Philosophie (FISP Dear friends of Aristotle, As President of the Fédération Internationale des Sociétés de Philosophie (FISP, International Federation of Philosophical Societies), on behalf of FISP, and in my personal capacity as an academic philosopher, I am deeply honored to be invited to write these words of welcome to you, the participants in this historic event in Thessaloniki, at the renowned Aristotle University to commemorate the 2400 anniversary of the birth of Aristotle (384 to 322 BCE). On your behalf, I want to thank most sincerely Professor Emerita Demetra Sfendoni-Mentzou, President of the Interdisciplinary Centre for Aristotle Studies, and her colleagues at the Aristotle University, for making this international congress a reality in these difficult and challenging times. I want to thank especially Professor Perikles A. Mitkas, the Rector of the Aristotle University, and Professor Evanghelos Moutsopoulos of the Academy of Athens. It is simply impossible to imagine what the world would have been like if there never had been an Aristotle. He was a true polymath of the kind that appears only rarely on the stage of world history. So great was his authority in the Middle Ages that he was known simply as ‘the Philosopher’. For Dante, he was the ‘master of men who know’ (Inferno). We owe to him the word ‘lyceum’ (French: ‘lycée’) that has come to signify – along with the term ‘academy’-- the very title for an institution of scholarly learning. Notoriously, the German philosopher Martin Heidegger is reported to have begun his Aristotle lectures with this short biography: “He was born, he lived, he died.” What mattered, for Heidegger, were Aristotle’s works. -
Philosophy of Mind and Phenomenology Conceptual and Empirical Approaches
Philosophy of Mind and Phenomenology Conceptual and Empirical Approaches Edited by Daniel O. Dahlstrom, Andreas Elpidorou, and Walter Hopp Contents List of Figures ix Acknowledgments xi Introduction 1 SECTION I Introspection and Phenomenal Consciousness 1 Cognitive Phenomenology 15 DAVID WOODRUFF SMITH 2 For-Me-Ness: What It Is and What It Is Not 36 DAN ZAHAVI AND URIAH KRIEGEL SECTION II Embodiment and Sociality 3 Lived Body, Intercorporeality, Intersubjectivity: The Body as a Phenomenological Theme 57 DERMOT MORAN 4 The Body and Its Image in the Clinical Encounter 79 DOROTHÉE LEGRAND 5 Merleau-Ponty: Actions, Habits, and Skilled Expertise 98 KOMARINE ROMDENH-ROMLUC 6 The Minds of Others 117 SHAUN GALLAGHER 3 Lived Body, Intercorporeality, Intersubjectivity The Body as a Phenomenological Theme Dermot Moran Phenomenological intentional description begins from the living body as subjectively experienced, or, simply, from what Husserl calls “lived expe- riences” (Erlebnisse) that are always necessarily embodied and subjective, that is to say, first-personal or “egoic” (in Husserlian language). Human consciousness is itself sustained by the pre-reflective and pre-objective unity of the lived body, as Merleau-Ponty points out (1964, 184/1968, 141–42). Embodiment and subjectivity, moreover, are not themes that can be treated fully in isolation from each other or from the wider context of the environ- ing lived world (Husserl’s Lebenswelt or Lebensumwelt; Merleau-Ponty’s monde de vie). Although embodiment is always in each case mine (cf. Hei- degger’s Jemeinigkeit), the experience of embodiment is also always already expressive and communicative, intersubjective and intercorporeal, and inti- mately and seamlessly integrated into and mediating the social and collec- tive cultural and symbolic worlds. -
INTERVIEW with DERMOT MORAN the Joseph Chair in Catholic Philosophy Διανοια
INTERVIEW WITH DERMOT MORAN The Joseph Chair in Catholic Philosophy διανοια 8 Interview with Dermot Moran Dianoia conducted an interview with Dermot Moran, the Joseph Chair in Catholic Philosophy and current Chair of the Department of Philosophy. Joining Boston College in 2017 after serving as the Gadamer Visiting Professor in 2015, he is currently the President of the International Federation of Philosophical Studies/Fédération Internationale des Sociétés de Philosophie (FISP) and Founding Editor of ‘The International Journal of Philosophical Studies’ (1993). Moran’s research areas include medieval philosophy (especially Christian Platonism) and contemporary European philosophy (especially phenomenology), and he is the author of nine monographs, fifteen edited books, and hundreds of journal articles and book chapters. Dianoia: Could you describe what phenomenology is and say a little about its founder Edmund Husserl? Moran: Well first of all, I always emphasize that phenomenology is an approach rather than a strict method. Edmund Husserl, who is the founder of phenomenology and the Logical Investigations (1900), really wanted a strict method and a method that would underline all the other sciences. It would be a scientific method to beat all scientific methods, that was his idea. And of course, his famous slogan was “back to the things themselves” since he wanted a descriptive science that describes how our consciousness encounters the world in the manner that it presents itself. It was meant to be a transparent description of our experience in its full richness, but his methodology was very much contested even by his own students (e.g. Heidegger, Merleau-Ponty, and others), so his bracketing method, his method of pure description evolved. -
Dirty Hands: the One and the Many Charles Blattberg Professor Of
Dirty Hands: The One and the Many Charles Blattberg Professor of Political Philosophy Université de Montréal The problem of “dirty hands” has appeared in the literature of political philosophy only relatively recently. No doubt this is connected to the fact that, as Alasdair MacIntyre points out, far more has been written on the theme of moral dilemmas in the past fifty years or so than in all the time from Plato until then.1 Talk of dirty hands, after all, is the application of this theme to politics. Listen to what Hoederer, in Sartre’s play of the same name, has to say about it: How you cling to your purity, young man! How afraid you are to soil your hands! All right, stay pure! What good will it do? Why did you join us? Purity is an idea for a yogi or a monk. You intellectuals and bourgeois anarchists use it as a pretext for doing nothing. To do nothing, to remain motionless, arms at your sides, wearing kid gloves. Well, I have dirty hands. Right up to the elbows. I’ve plunged them in filth and blood. But what do you hope? Do you think you can govern innocently?2 Hoederer’s last question can apply not only to the matter of ongoing governance but also to crisis situations such as the “ticking time bomb” scenario, which has become prominent in the literature. Imagine you’re a well-meaning elected political leader and your security forces have captured a terrorist. He knows the location of a recently planted bomb but he refuses to divulge it. -
1 Dermot MORAN CONFERENCE PRESENTATIONS Professor Dermot Moran Phd, Dlitt, MRIA Professor of Philosophy
Dermot Moran Conference Presentations 1979–2016 Dermot MORAN CONFERENCE PRESENTATIONS Professor Dermot Moran PhD, DLitt, MRIA Professor of Philosophy (Metaphysics & Logic) University College Dublin Updated Monday, January 18, 2016 [193 Conference Presentations between 1979 and the present] 2015 1. “The A Priori of History: Husserl and Foucault,” Matteo Ricci Memorial Lecture, Philosophy Department, Wuhan University, Wuhan, People’s Republic of China [Sunday 13 December 2015] 2. “The Phenomenology of the Self,” Huazhong University of Science and Technology (HUST), Wuhan, People’s Republic of China [Saturday 12 December 2015] 3. “Husserl and Merleau-Ponty on the Flesh: The Phenomenology of Embodiment,” Luo Jia Forum Distinguished Lecture, Wuhan University, Wuhan, People’s Republic of China [Saturday 12 December 2015] 4. “The Discovery of the Infinite in Western Thought in the Middle Ages,” Science and Civilisation on the Silk Roads, 丝绸之路上的科技与文明国际学术研讨会 International Conference on Science and Civilization on the Silk Roads, Regional Preparatory Meeting of the World Humanities Conference, and SIPSH General Assembly, Chinese Academy of the Social Sciences, Beijing, People’s Republic of China, 10-11 December 2015 [Thursday 10th December 2015] 5. “The Phenomenology of Embodiment,” Invited Lecture, Institute of Foreign Philosophy, Peking University, Beijing, People’s Republic of China [Wednesday 9 December 2015] 6. Delegate, representing FISP, at 34th SIPSH General Assembly, Chinese Academy of the Social Sciences, Beijing, People’s Republic of China, 8-9 December 2015. 7. Chair Person, Debate: This House Believes that the Existence of Evil Disproves God’, Historical Society, Trinity College Dublin [Wednesday 18 November 2015] 8. Chair, Prof. Pascal Engel ‘Cutting the Doxastic Cake: John Henry Newman and Philosophy, Irish Philosophical Society Annual Conference, Newman House, Dublin, 7-8 November 2015 [Saturday 8 November 2015] 9. -
Hilary Putnam and Immanuel Kant: Two ‘Internal Realists’?
DERMOT MORAN HILARY PUTNAM AND IMMANUEL KANT: TWO ‘INTERNAL REALISTS’? ABSTRACT. Since 1976 Hilary Putnam has drawn parallels between his ‘internal’, ‘prag- matic’, ‘natural’ or ‘common-sense’ realism and Kant’s transcendental idealism. Putnam reads Kant as rejecting the then current metaphysical picture with its in-built assumptions of a unique, mind-independent world, and truth understood as correspondence between the mind and that ready-made world. Putnam reads Kant as overcoming the false dichotomies inherent in that picture and even finds some glimmerings of conceptual relativity in Kant’s proposed solution. Furthermore, Putnam reads Kant as overcoming the pernicious scientific realist distinction between primary and secondary qualities, between things that really exist and their projections, a distinction that haunts modern philosophy. Putnam’s revitalisation of Kant is not just of historical interest, but challenges contemporary versions of scientific realism. Furthermore, Putnam has highlighted themes which have not received the attention they deserve in Kantian exegesis, namely, the problematic role of primary and secondary qualities in Kant’s empirical realism, and the extent of Kant’s commitment to conceptual pluralism. However, I argue that Putnam’s qualified allegiance to Kant exposes him to some of the same metaphysical problems that affected Kant, namely, the familiar problem of postulating an absolute reality (Ding an sich), while at the same time disavowing the meaningfulness of so doing. In conclusion I suggest that Putnam might consider Hegel’s attempts to solve this problem in Kant as a way of furthering his own natural realism. 1. INTRODUCTION: PUTNAM AND KANT Putnam’s central focus since 1976 has been an attempt to articulate a kind of realism which does not end up either falsifying the world, through a false extrapolation from the results of science, or losing it entirely in scepticism and relativism. -
CURRICULUM VITAE (Chronological)
CURRICULUM VITAE (Chronological) NAME: Thomas Nenon DEPARTMENT: Philosophy RANK: Professor DEGREES DEGREE DISCIPLINE INSTITUTION YEAR Ph.D. Philosophy Albert-Ludwigs-Universität, Freiburg 1983 Germany M.A. Philosophy Boston College 1974 B.A. Philosophy Regis College, Denver 1972 EXPERIENCE RANK/POSITION DEPARTMENT/DIVISION INSTITUTION/COMPANY/ORGANIZATION PERIOD Dean College of Arts and Sciences University of Memphis 2013- Interim Provost University of Memphis 2012-13 Guest Professor Philosophy Bergische Universität Wuppertal, Germany 2010 Vice Provost Assessment, IR, and Reporting University of Memphis 2007-13 Vice Provost Undergraduate Programs University of Memphis 2006-07 Associate Vice Provost Academic Affairs University of Memphis 2003-06 Assistant Vice Provost Academic Affairs University of Memphis 1997-2003 Professor Philosophy University of Memphis 1997- Guest Professor Law School Europa-Universität, Frankfurt/Oder, Germany 1996 Director Center for the Humanities University of Memphis 1993-97 Associate Professor Philosophy University of Memphis 1991-97 Assistant Professor Philosophy University of Memphis 1986-91 Visiting Assistant Professor Philosophy University of Memphis 1985-86 Instructor Philosophy University of Freiburg 1984-85 Editor Husserl-Archives University of Freiburg 1982-85 TEACHING EXPERIENCE: (Specific information for past two years summarized in Appendix A. Use Appendix A to elaborate on teaching experience as needed.) SUBJECT (indicate Undergraduate (U), Graduate (G), Other) INSTITUTION Classic Issues in Philosophy