Hungary CEU Letter

Total Page:16

File Type:pdf, Size:1020Kb

Hungary CEU Letter British Philosophical Association [email protected] www.bpa.ac.uk Thursday, 6 April 2017 Mr. Zoltán Balog Minister of Human Capacities 1054 Budapest, Akadémia utca 3. Hungary Dear Minister Balog, I am writing on behalf of the British Philosophical Association to express our strong support for Central European University and to voice our concern at the legislative changes to CEU’s status in Hungary. The BPA believe that these changes are not in Hungary’s interests, will endanger the academic freedom vital for CEU’s continued operation in Budapest and will strike a blow against the academic freedom that enables all universities, including those in Hungary, to fourish. The government’s proposed legislation to alter CEU’s statute of operation will be disastrous to Hungary’s international academic stature. The philosophy department is home to world class scholars, attracts visiting philosophers from all over the world to spend time in Hungary, and has produced PhD students who have gone on to work at leading universities in Hungary, Bulgaria, the Czech Republic, Germany, Romania, Spain, Sweden, Turkey, the US and the UK. CEU’s philosophy department is a valued member of the international academic community and its presence in Hungary has certainly added to the reputation of Hungarian academic life on the international stage. We respectfully urge the government to revise the legislation and enter consultation with CEU, bearing in mind the damage such legislation will do to Hungary’s well- founded international academic reputation. Yours sincerely, Prof. Robert Stern CC: Viktor Orban, Prime Minister of Hungary; Offce of the Prime Minister; Central European University President: Director: Treasurer: Prof. Robert Stern Dr Joe Morrison Prof. Stella Sandford Philosophy Philosophy Humanities University of Sheffield Queen’s University Belfast Kingston University Sheffield Belfast Kingston upon Thames S3 7QB BT7 1PN Surrey KT1 2EE [email protected] [email protected] [email protected] Dr. Nikk Effngham Head of Department of Philosophy, University of Birmingham Professor Fabian Freyenhagen, Head of School, School of Philosophy and Art History, University of Essex Professor Matt Nudds, Head of Philosophy Department, Chair of the Faculty of Social Sciences, University of Warwick Professor Stella Sandford Head of Department of Philosophy, Kingston University Professor Helen Beebee Head of Department of Philosophy, University of Manchester, UK Professor Hallvard Lillehammer Assistant Dean, Department of Philosophy, Birkbeck, University of London Professor Peter Osborne Director, Centre for Research in Modern European Philosophy, Kingston University London Dr Russell Re Manning On behalf of Religions, Philosophies and Ethics, Bath Spa University Professor Tim Thornton, Professor of Philosophy and Mental Health, School of Nursing, University of Central Lancashire Dr Daniel Whiting Head of Philosophy, University of Southampton Dr Brendan Larvor Reader in Philosophy and Head of Philosophy, University of Hertfordshire Dr Manuel Dries Head of Philosophy, Faculty of Arts and Social Sciences, The Open University Dr Meena Dhanda SFHEA Course Leader Philosophy, University of Wolverhampton Dr Alison Ainley Head of Humanities and Social Sciences, Principal Lecturer Philosophy, Anglia Ruskin University, Cambridge Professor Havi Carel Head of Department of Philosophy, University of Bristol Professor Don Ross Head, Philosophy Department, University College Cork, Ireland Dr. Ullrich M. Haase DEA SFHEA, Head of Philosophy, Manchester Metropolitan University Professor Bill Brewer Susan Stebbing Professor of Philosophy, Head of the Department of Philosophy, King’s College London Professor Fiona Macpherson, FRSE Head of Philosophy and Director of Research in Philosophy, Director of the Centre for the Study of Perceptual Experience, Deputy Head of School of Humanities, University of Glasgow Professor James Harris Head of Philosophy, University of St Andrews Professor Miklos Redei Head of Department, Department of Philosophy, Logic and Scientifc Method London School of Economics and Political Science Professor Stephen Burwood Programme Leader for Philosophy, University of Hull Professor Dave Archard Department of Philosophy, Queen’s University Belfast Dr Edward Harcourt Chair, Philosophy Faculty Board, University of Oxford Professor Bob Brecher Director, Centre for Applied Philosophy, Politics & Ethics, University of Brighton Dr Matthew Chrisman Head of Philosophy, University of Edinburgh Dr Mark Cain Programme Lead for Philosophy, School of History, Philosophy and Culture, Oxford Brookes University Professor Rosanna Keefe Head of Department of Philosophy, University of Sheffeld Professor Maximilian de Gaynesford Head of Department, Philosophy, The University of Reading Professor Helen Steward Deputy Head of the School of Philosophy, Religion and History of Science, University of Leeds Dr Andrew Fisher Head of the Philosophy Department, The University of Nottingham Professor Sorin Baiasu Director of the Philosophy Programme & Associate Director of Research for SPIRE (School of Politics, Philosophy, International Relations and Environment) Keele University .
Recommended publications
  • Acting Irrespective of Hope
    Acting irrespective of hope Fabian Freyenhagen (University of Essex); [email protected] Kant, in 1793, responded to Mendelssohn’s denial that the human race has ever made (and will ever make) moral progress with a thesis about motivation: ‘hope for better times’ is required to do ‘something that is profitable for the general well-being’ (TP, 8:309/306).1 Indeed, Kant thinks that Mendelssohn, in publishing his tract criticising the idea of progress, ‘must have counted’ on that very hope (ibid.; my emphasis). For – Kant’s thought seems to be – what could this act of writing have been other than seeking to make the world a better place and how could one do this, irrespective of hoping for better times? This thesis about motivation stands in a wider context (both of the text of which it is part and Kant’s critical philosophy more generally), such that, according to Kant, the hope for better times presupposes moral faith in (the possibility of) human progress.2 And in this way, Kant takes himself to have revealed a kind of performative contradiction in Mendelssohn’s denial of progress – the latter’s very attempt at denial relied on presupposing what he aimed to deny. In this article, I am interested in this thesis about motivation, notably the must-claim just quoted, and its reoccurrence within the Frankfurt School tradition of Critical Theory. A debate about progress is, currently, raging within this tradition (see notably Allen 2016; Allen & Mendieta (eds.) 2018: Ch. 2, 8-10). Still, the issues extend back to its beginnings in the 1930s and in a sense also to the debate between Kant and Mendelssohn in the late 18th century.
    [Show full text]
  • Adorno's Negative Aristotelianism
    A whole lot of misery: Adorno’s negative Aristotelianism Fabian Freyenhagen (University of Essex) To read Adorno as a negativist Aristotelian was always going to be controversial. It is, thus, unsurprising that the common critical concern running through the three reviews assembled here is the Aristotelianism I ascribe to Adorno. I am immensely grateful for these generous and thoughtful contributions, and in what follows I will try to do justice to the concerns they raise. I focus on the ascription of Aristotelianism as the major concern (section I), but I also discuss related and wider comments, regarding immanent critique (section II), negativism (section III), the role of social theory in Adorno’s work (section IV), and the danger of being co-opted (section V). Elsewhere, I have clarified the structure of the book and the aims of the different parts of it, and readers of this current reply might find it helpful to consult this other text first.1 I: Aristotelianism In Adorno’s Practical Philosophy (APP), I argue that an Aristotelian conception of normativity is operative in Adorno’s theory. I do not claim that it is made explicit in his writings, but rather that we can unearth it from them, and that doing so is the best way to make sense of what he does say. Before entering into the details, let me flag up something about the strategy I employ in replying to my critics’ worries about Aristotelianism and about ascribing it to Adorno. I will repeatedly argue that what my critics present as Aristotelianism misdescribes it, and that the actual view held by Aristotelians (whether those traditionally understood as such or 1 Freyenhagen 2016.
    [Show full text]
  • Deutsche Philologie the Emptiness Charge in Kant's Moral Philosophy
    Fach: Deutsche Philologie The Emptiness Charge in Kant’s Moral Philosophy Inaugural Dissertation zur Erlangung des akademischen Grades „Dr. phil.“ an der Westfälischen Wilhelms-Universität, Münster (Westf.) vorgelegt von Yuhang Guo Aus China 2018 ___________________________________________________________ Dekanin:Prof. Dr. Elisabeth Timm Erstgutachter: PD. Dr. Michael Kühler Zweitgutachter: Prof. Dr. Walter Mesch Tag der mündlichen Prüfung:04.May.2018 I ACKNOWLEDGEMENTS First of all, I am deeply grateful to my doctorate Supervisor, Prof.Michael Kühler, through my PhD, he has been a tireless and effective advocate on my behalf and a source of wise, useful and patient guidance. His deep and sympathetic understanding of Kant challenged me to make sure that I did not shortchange Kant’s great ideas. His belief in me enabled this study to finally see the light of day. My thanks to him will be never ending. I would also like to thank my second supervisor, Prof.Walter Mesch, for his generous time during the busy schedule, and for showing me that his highly expectations of the revised version. He has helped me nurture my ideas through our regular meetings and my first seminar in Munster on Kant, ultimately culminating in this dissertation. I would like to thank Professors who helped me through my doctorate research: Allen Wood, Sorin Baisu, Jens Timmermans, Angela Breitenbach, Nicholas Southwood, Roger Crisp, Robert Stern and Fabian Freyenhagen. As leading scholars in Kantian philosophy, they never hesitate to give substantial advice and encourage a beginner to go further in Kant’s scholars. My thanks also give to my college, J. Ndubuisi Edeh, for his keen interest and great diligence in helping the proofreading.
    [Show full text]
  • Being “A Good Animal”: Adorno, Posthumanism and International Relations
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by UEL Research Repository at University of East London Being “a Good Animal”: Adorno, Posthumanism and International Relations Stephen Hobden University of East London UK E-mail: [email protected] Abstract: This article examines the potential contribution of the work of Theodor Adorno to the development of a posthuman analysis of international relations. Despite a recent blossoming of “Adorno studies,” his writings on nature, particularly his concerns regarding human relations with other species, have received comparatively little attention. The article argues that many of the central concerns driving the recent development of posthuman analyses of international relations overlap with some of Adorno’s core preoccupations. In Dialectic of Enlightenment in particular, much concern is directed at the perceived disenchantment with nature and the impacts of this disenchantment both on human relations with the rest of nature, but also with inter-human relations. Adorno’s focus on the attention to suffering being the “condition for all truth” is not restricted simply to the human and coincides with the ethical concerns of posthuman approaches. Finally, whilst it has been claimed that Adorno’s work, especially his notion of the totally administered society, leads to a political impasse, it will be suggested here that recent work by Fabian Freyenhagen on the practical elements of Adorno’s philosophy suggest that our priority, rather than living rightly, should be on “living less wrongly.” Keywords Adorno, posthumanism, international relations theory, inter-species relations, suffering, Critical Theory Being “a Good Animal”: Adorno, Posthumanism and International Relations Stephen Hobden “What's driving there in the car and sticking out its long trunk? Its a mammoth, its a mammoth, and its driving home”1 Introduction The photograph of Theodor Adorno from 1943 is somewhat surprising.
    [Show full text]
  • Adorno's Practical Philosophy
    Cambridge University Press 978-1-107-03654-3 - Adorno’s Practical Philosophy: Living Less Wrongly Fabian Freyenhagen Frontmatter More information ADORNO’S PRACTICAL PHILOSOPHY Adorno notoriously asserted that there is no ‘right’ life in our current social world. This assertion has contributed to the widespread perception that his philosophy has no practical import or coherent ethics, and he is often accused of being too negative. Fabian Freyenhagen reconstructs and defends Adorno’s practical philosophy in response to these charges. He argues that Adorno’s deep pessimism about the contemporary social world is coupled with a strong optimism about human potential, and that this optimism explains his negative views about the social world, and his demand that we resist and change it. He shows that Adorno holds a substantive ethics, albeit one that is minimalist and based on a pluralist conception of the bad – a guide for living less wrongly. His incisive study does much to advance our understanding of Adorno, and is also an important intervention in current debates in moral philosophy. fabian freyenhagen is Reader in Philosophy at the University of Essex. He is co-editor (with Thom Brooks) of The Legacy of John Rawls (2005), and (with Gordon Finlayson) of Disputing the Political: Habermas and Rawls (2011). He has published in journals including Kantian Review, Inquiry, Telos, and Politics, Philosophy & Economics. © in this web service Cambridge University Press www.cambridge.org Cambridge University Press 978-1-107-03654-3 - Adorno’s Practical Philosophy: Living Less Wrongly Fabian Freyenhagen Frontmatter More information MODERN EUROPEAN PHILOSOPHY General Editor WAYNE MARTIN,University of Essex Advisory Board SEBASTIAN GARDNER,University College London BEATRICE HAN-PILE,University of Essex HANS SLUGA,University of California, Berkeley Some recent titles Frederick A.
    [Show full text]
  • Acting Irrespective of Hope
    Kantian Review, , , – © The Author(s), . Published by Cambridge University Press on behalf of Kantian Review doi:./S Acting Irrespective of Hope FABIAN FREYENHAGEN University of Essex Email: [email protected] Abstract Must we ascribe hope for better times to those who (take themselves to) act morally? Kant and later theorists in the Frankfurt School tradition thought we must. In this article, I disclose that it is possible – and ethical – to refrain from ascribing hope in all such cases. I draw on two key examples of acting irrespective of hope: one from a recent political context and one from the life of Jean Améry. I also suggest that, once we see that it is possible to make sense of (what I call) ‘merely expressive acts’, we can also see that the early Frankfurt School was not guilty of a performative contradiction in seeking to enlighten Enlightenment about its (self-)destructive tendencies, while rejecting the (providential) idea of progress. Keywords: Améry, Frankfurt School, Kant, hope, progress, Bernard Williams Kant, in , responded to Mendelssohn’s denial that the human race has ever made (and will ever make) moral progress with a thesis about motivation: ‘hope for better times’ is required to do ‘something that is profitable for the general well-being’ (TP, : ). Indeed, Kant thinks that Mendelssohn, in publishing his tract criticizing the idea of progress, ‘must have counted’ on that very hope (ibid.; my emphasis). For – Kant’s thought seems to be – what could this act of writing have been other than seeking to make the world a better place and how could one do this, irre- spective of hoping for better times? This thesis about motivation stands in a wider context (both of the text of which it is part and Kant’s critical philosophy more generally), such that, according to Kant, the hope for better times presupposes moral faith in (the possibility of) human progress.
    [Show full text]
  • Hegel's Doppelsatz: a Neutral Reading
    This is a repository copy of Hegel's Doppelsatz: a neutral reading . White Rose Research Online URL for this paper: http://eprints.whiterose.ac.uk/1217/ Article: Stern, R. (2006) Hegel's Doppelsatz: a neutral reading. Journal of the History of Philosophy, 44 (2002). pp. 235-266. ISSN 1538-4586 Reuse Unless indicated otherwise, fulltext items are protected by copyright with all rights reserved. The copyright exception in section 29 of the Copyright, Designs and Patents Act 1988 allows the making of a single copy solely for the purpose of non-commercial research or private study within the limits of fair dealing. The publisher or other rights-holder may allow further reproduction and re-use of this version - refer to the White Rose Research Online record for this item. Where records identify the publisher as the copyright holder, users can verify any specific terms of use on the publisher’s website. Takedown If you consider content in White Rose Research Online to be in breach of UK law, please notify us by emailing [email protected] including the URL of the record and the reason for the withdrawal request. [email protected] https://eprints.whiterose.ac.uk/ HEGEL’ S DOPPELSATZ 235 Hegel’s Doppelsatz: A Neutral Reading ROBERT STERN* IN THE PREFACE to the Philosophy of Right, Hegel makes one of his most well-known and frequently discussed remarks: What is rational is actual; and what is actual is rational This conviction is shared by every ingenuous consciousness as well as by philosophy, and the latter takes it as its point of departure in considering both the spiritual and the natural universe.
    [Show full text]
  • Adorno's Practical Philosophy
    more information – www.cambridge.org/9781107036543 ADORNO’S PRACTICAL PHILOSOPHY Adorno notoriously asserted that there is no ‘right’ life in our current social world. This assertion has contributed to the widespread perception that his philosophy has no practical import or coherent ethics, and he is often accused of being too negative. Fabian Freyenhagen reconstructs and defends Adorno’s practical philosophy in response to these charges. He argues that Adorno’s deep pessimism about the contemporary social world is coupled with a strong optimism about human potential, and that this optimism explains his negative views about the social world, and his demand that we resist and change it. He shows that Adorno holds a substantive ethics, albeit one that is minimalist and based on a pluralist conception of the bad – a guide for living less wrongly. His incisive study does much to advance our understanding of Adorno, and is also an important intervention in current debates in moral philosophy. fabian freyenhagen is Reader in Philosophy at the University of Essex. He is co-editor (with Thom Brooks) of The Legacy of John Rawls (2005), and (with Gordon Finlayson) of Disputing the Political: Habermas and Rawls (2011). He has published in journals including Kantian Review, Inquiry, Telos, and Politics, Philosophy & Economics. MODERN EUROPEAN PHILOSOPHY General Editor WAYNE MARTIN,University of Essex Advisory Board SEBASTIAN GARDNER,University College London BEATRICE HAN-PILE,University of Essex HANS SLUGA,University of California, Berkeley Some recent
    [Show full text]
  • On the Role of Social Pathology and Crisis Within Critical Theory
    This is a repository copy of Social criticism as medical diagnosis? On the role of social pathology and crisis within critical theory. White Rose Research Online URL for this paper: https://eprints.whiterose.ac.uk/153922/ Version: Accepted Version Article: Verovšek, P.J. (2019) Social criticism as medical diagnosis? On the role of social pathology and crisis within critical theory. Thesis Eleven, 155 (1). pp. 109-126. ISSN 0725- 5136 https://doi.org/10.1177/0725513619888663 Verovšek PJ. Social criticism as medical diagnosis? On the role of social pathology and crisis within critical theory. Thesis Eleven. 2019;155(1):109-126. Copyright © 2019 The Author(s). DOI: https://doi.org/10.1177/0725513619888663. Article available under the terms of the CC-BY-NC-ND licence (https://creativecommons.org/licenses/by-nc-nd/4.0/). Reuse This article is distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivs (CC BY-NC-ND) licence. This licence only allows you to download this work and share it with others as long as you credit the authors, but you can’t change the article in any way or use it commercially. More information and the full terms of the licence here: https://creativecommons.org/licenses/ Takedown If you consider content in White Rose Research Online to be in breach of UK law, please notify us by emailing [email protected] including the URL of the record and the reason for the withdrawal request. [email protected] https://eprints.whiterose.ac.uk/ Social Criticism as Medical Diagnosis?: On the Role of Social Pathology and Crisis within Critical Theory* Peter J.
    [Show full text]
  • Recent Kantian Replies to the Empty Formalism Objection*
    Empty, Useless, and Dangerous? Recent Kantian Replies to the Empty Formalism Objection* Fabian Freyenhagen Like two heavyweight boxers exchanging punches, but neither landing the knock-out blow, Kantians and Hegelians seem to be in a stand-off on what in contemporary parlance is known as the Empty Formalism Objection. Kant’s ethics is charged with being merely formal and thereby failing to provide the kind of specific guidance that any defensible ethical system should have the resources to provide. Hegel is often credited with having formulated this objection in its most incisive way, and a wealth of Kantian responses has been deployed to answer it. In this paper, I take up the objection as it appears in §135R of Elements of the Philosophy of Right in order to scrutinise the contemporary debate between the two camps. I propose that there are, in fact, three different, albeit connected objections and examine (what I take to be) the best Kantian replies to them. I will not adjudicate which of these replies is the most accurate interpretation of Kant’s texts, nor trace the particular historical context in which Hegel takes up Kant’s ethics, nor the way the Empty Formalism Objection fits into Hegel’s wider system. This is partly because of constraints of space, and partly because many of the contemporary Kantian replies — for better or for worse — treat the Empty Formalism Objection as a self-standing philosophical problem, irrespective of its historical context or systematic place in Hegel’s theory. My limited aim here is to show that, even if one grants — for argument’s sake — the legitimacy of such a non-contextual approach, significant difficulties remain.
    [Show full text]
  • SMU Letter V3
    British Philosophical Association [email protected] www.bpa.ac.uk ! Thursday, 1 June 2017 St Mary’s University, Twickenham, TW1 4SX Dear Prof. Karen Sanders, I am writing to you as President of the British Philosophical Association, and on behalf of many Heads of Philosophy Departments and Philosophical Learned Societies (listed below). We understand that your University is considering the closure of the philosophy BA programme, thus effectively removing an entire discipline from St Mary’s University’s teaching portfolio. We are not in a position to know how and why this decision has been reached. We believe that ending the philosophy programme would not only be short-sighted, but also detrimental to the very ends that St Mary’s University is attempting to pursue. We recognise that it is the duty of the University’s management to care for the financial wellbeing of the institution, so that it can continue and persist in its stated mission. Nevertheless, we respectfully point out that this is only one part of the University’s goals. Cardinal Newman, on whose idea of a University the mission of St Mary’s is based, tell us: ‘And now, if I may take for granted that the true and adequate end of intellectual training and of a University is not Learning or Acquirement, but rather, is Thought or Reason exercised upon Knowledge, or what may be called Philosophy, I shall be in a position to explain the various mistakes which at the present day beset the subject of University Education.’ (J.H. Newman, The Idea of a University, 1852, Ch 6, 'Knowledge Viewed in Relation to Learning’) St Mary’s pro-vice Chancellor for Strategy, Professor John Charmley, understands Cardinal Newman’s vision to mean that St Mary’s should try to educate “the whole person, body and spirit as well as intellect”, and it is in this sense that a philosophical education directly and precisely contributes to Cardinal Newman’s and St Mary’s conception of education.
    [Show full text]
  • John Rawls and the New Kantian Moral Theory
    JOHN RAWLS AND THE NEW KANTIAN MORAL THEORY First published as chapter 8 in: Thom Brooks and Fabian Freyenhagen (eds) The Legacy of John Rawls, Continuum, 2005, pp. 152-176. Paperback edition in 2007. ISBN-10: HB: 0-8264-7843-3 P B:0 -8 26 4-9 98 7-2 ISBN-13: HB: 978-0-8264-7843-6 PB: 978-0-8264-9987-5 Abstract. Along this article, I argue that Rawls’ reading of Kant has been a major influence on the work of some contemporary Kantian scholars. Rawls’ influence on the new Kantian moral theory can be recognized in several points: a) the conception of philosophy as a “deeply practical project”, which leads to the adoption of a first-person approach to ethics; b) the reception of Kant’s philosophy within a pragmatic context, which leads to play down the metaphysical implications of Kant’s dualisms, in favor of an interpretation which seems plausible within a political culture given in advance c) a characteristic interpretation of Kant’s moral constructivism, which while stressing the primacy of the right over the good, tries to specify the ways in which the good plays a role in morals, thereby opening a way to show the relevance of the empirical in Kant’s ethics d) an approach to Kant’s practical reason which stresses the complementarities between the Hypothetical and the Categorical Imperative, interpreted in the light of Rawls’ distinction between the Rational and the Reasonable; e) the central role played by the concept of “rational nature” in the new Kantian moral theory, which may likewise be related to Rawls’ concern for clarifying the conception of the person behind his approach to practical reason.
    [Show full text]