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tiny tired PhDer; decolonising philosophical aesthetics one weeb artefact at a time // tweets FOOD&BOOKS&FILM&JAZZ&GAMES&GARBAGE (alsomaybe philosophy) Eng/日本語

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    1. from the pączki to the seeing‏ @Phil_osophy2011 3. pro 2019.
      • Prijavi Tweet

      Argues that constructionism in feminism specifically does not imply nominalism, but realist. Points to Haslanger's "debunking project," how social kinds can be *covertly* established & sustained, the structural implications of these kinds, & the intertwining of categories

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    2. from the pączki to the seeing‏ @Phil_osophy2011 3. pro 2019.
      • Prijavi Tweet

      Suggests a relational ontology, from phenomenology & enactivism, can account for this role of social kinds. Looks at Mikkola & methodological impact that feminism has on *how* metaphysics should be done: our choice of theory & how we frame it is shaped by our justice commitments

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    3. from the pączki to the seeing‏ @Phil_osophy2011 3. pro 2019.
      • Prijavi Tweet

      Next up Kazi A S M Nurul Huda speaking on recognition and hermeneutical injustice. Suggests that to account for both the *interpersonal* & *structural* dimensions of hermeneutical injustice, we need a hybrid recognition theory developed from both Axel Honneth and Nancy Fraser.

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    4. from the pączki to the seeing‏ @Phil_osophy2011 3. pro 2019.
      • Prijavi Tweet

      Starts with a sketch of Honneth's three principles of recognition (and the forms of misrecognition derived from them) - love, respect, and esteem. Then sketches Fraser's account of justice as parity of participation: redistribution, recognition, and representation.

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    5. from the pączki to the seeing‏ @Phil_osophy2011 3. pro 2019.
      • Prijavi Tweet

      Suggests developing these accounts into a classificatory normative framework for diagnosing hermeneutical injustice. Argues that Honneth gives us an interpersonal dimension, by exploring the dependence of esteem & self-realisation on relationships of interpersonal exchange.

      1 reply 0 proslijeđenih tweetova 1 korisnik označava da mu se sviđa
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    6. from the pączki to the seeing‏ @Phil_osophy2011 3. pro 2019.
      • Prijavi Tweet

      Fraser offers a complementary structural/institutional dimension, by exploring the social conditions involved in grounding social participation. Argues self-realisation (qua recognition) & parity of participation should be understood as necessary but not sufficient for each other

      1 reply 0 proslijeđenih tweetova 0 korisnika označava da im se sviđa
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    7. from the pączki to the seeing‏ @Phil_osophy2011 3. pro 2019.
      • Prijavi Tweet

      In context of hermeneutical injustice we can use the overlaps b/w Honneth's & Fraser's concepts as a network of analytic-diagnostic concepts: e.g. maltreatment+maldistribution, denigration+maldistribution. This yields a plurality of normative concepts for the dynamics of justice

      1 reply 0 proslijeđenih tweetova 1 korisnik označava da mu se sviđa
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    8. from the pączki to the seeing‏ @Phil_osophy2011 3. pro 2019.
      • Prijavi Tweet

      Session Two: Christopher Buckle, speaking on how Heidegger's conceptualisation of Angst shifts b/w his reading of Aristotle & Being and Time. Argues Heidegger looks to Aristotle because affectivity in the Greek philosophical context is not broken up by interior/exterior dualities

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    9. from the pączki to the seeing‏ @Phil_osophy2011 3. pro 2019.
      • Prijavi Tweet

      In Heidegger's reading of Aristotle, we always fear a being or a situation in the world, such that it draws us *outwards* towards others: it drives us to deliberate, resolve, and seek comfort. In this sense fear is an irreducible worldly multiplicity.

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    10. from the pączki to the seeing‏ @Phil_osophy2011 3. pro 2019.
      • Prijavi Tweet

      Heidegger's divergence from this is with his understanding of the fear of nothing. This kind of fear turns us away from deliberation & away from others in their multiple, concrete facticity, rather attuning us to our fallen being as-such.

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      from the pączki to the seeing‏ @Phil_osophy2011 3. pro 2019.
      • Prijavi Tweet

      Next is Maks Sipowisz @CallMeSipo speaking on the reception of Descartes theory of the passions by Walter Charleton. Charleton seeks to approach the passions, like Descartes, as a natural philosopher, beginning with a philosophical anthropology.

      19:57 - 3. pro 2019.
      • 1 oznaka „sviđa mi se”
      • Maks Sipowicz
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        1. Novi razgovor
        2. from the pączki to the seeing‏ @Phil_osophy2011 3. pro 2019.
          • Prijavi Tweet

          Charleton offers an account of the sensitive soul (as a corporeal substance) and its relation with the rational soul: they each have a direct effect on one another, but regularly conflict. For Charleton, the ideal state is that of tranquility. His four-steps of the passions

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        3. from the pączki to the seeing‏ @Phil_osophy2011 3. pro 2019.
          • Prijavi Tweet

          1) the corporeal imagination conceives what is desirable/repulsive 2) arranged into an appetite-proper by the movements of the brain 3) translated to the regulated physiological operation of the heart 4) this arrangement of movements is given form as an idea by the rational soul

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        4. from the pączki to the seeing‏ @Phil_osophy2011 3. pro 2019.
          • Prijavi Tweet

          Charleston's adoption of Descartes: 1) ordering our passions offers better wellbeing, 2) ordering our passions leads to virtue. For both, there is an intimate connection between mental & bodily health. But Charleton departs from Descartes with respect to the idea of tranquility.

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        5. from the pączki to the seeing‏ @Phil_osophy2011 3. pro 2019.
          • Prijavi Tweet

          Charleton suggests that moderation is the most important principle in achieving tranquility (in the sense of Epicurean ataraxia). Generosity is one the primary virtues that gives us this moderation.

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        6. from the pączki to the seeing‏ @Phil_osophy2011 3. pro 2019.
          • Prijavi Tweet

          Finally Emily Hughes speaking on the emotion and affectivity in phenomenology. Can a general account of emotion be drawn from phenomenology, what are the important differences between phenomenologists, and what might this intervene in contemporary understandings of emotion?

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        7. from the pączki to the seeing‏ @Phil_osophy2011 3. pro 2019.
          • Prijavi Tweet

          Phenomenology has tended to take the living human being as a whole, rather than sets of bodily responses, as the centre of emotions. Emotions are enactive, and disclosive of oneself, others, and world.

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        8. from the pączki to the seeing‏ @Phil_osophy2011 3. pro 2019.
          • Prijavi Tweet

          For Husserl, feeling-sensations (bodily) & feeling-acts (intentionally grounded & directed) are hierarchically distinct. In other cases, where the centrality of intentionality is challenged, feelings, emotions & moods come to be understood as distinct in terms of disclosive power

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        9. from the pączki to the seeing‏ @Phil_osophy2011 3. pro 2019.
          • Prijavi Tweet

          There is a different understanding of the relationship between self and world - particularly in terms of intentionality, directedness, values & reason - in the former "realist phenomenologist" tradition and the latter (existential?) account.

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        10. from the pączki to the seeing‏ @Phil_osophy2011 3. pro 2019.
          • Prijavi Tweet

          Onto Session Three, starting with Brianni Li with a talk on what Adorno and Foucault's understandings of authentic action, social change & pseudo-activity. Seeks to examine how each of these thinkers lays possibilities for social change.

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        11. from the pączki to the seeing‏ @Phil_osophy2011 3. pro 2019.
          • Prijavi Tweet

          In Adorno's account of instrumental reason, there is a sense in which the logic of domination(drawn out of the tendency of the subject to impose itself on all outside it)has wholly colonised social life. This establishment of instrumental order dissolves negative critical praxis

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        12. from the pączki to the seeing‏ @Phil_osophy2011 3. pro 2019.
          • Prijavi Tweet

          Adorno's cynicism lies in the conclusion that *autonomous thinking* - the only rejection of instrumental reason - is inhibited by practical praxis because the domain of practice requires an adoption of instrumental reason. Applying theory to political contexts is pseudo-activity.

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        13. from the pączki to the seeing‏ @Phil_osophy2011 3. pro 2019.
          • Prijavi Tweet

          But in Foucault's explicit formulation of an account of power, power is a fact of social relations, not a monumental & irreversible historical shift. Because of this, theory already participates in power relations, and emerges as a response to the power operations of institutions

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        14. from the pączki to the seeing‏ @Phil_osophy2011 3. pro 2019.
          • Prijavi Tweet

          From this analysis we can formulate, via negative means, an understanding of authentic action. That is, the application of theory faces specific risks of becoming pseudo-activity: losing the autonomy of critical thought (Adorno), and becoming a top-down imposition (Foucault)

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        15. from the pączki to the seeing‏ @Phil_osophy2011 3. pro 2019.
          • Prijavi Tweet

          Onto Wendyl Luna, speaking on the role of Kant in Foucault's reconstruction of the concept of parrēsia. Suggests that for Foucault, the *public use of reason* in Kant's understanding of Enlightenment functions as a retrieval of parrēsia from its Hellenic roots.

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        16. from the pączki to the seeing‏ @Phil_osophy2011 3. pro 2019.
          • Prijavi Tweet

          Looks to how Foucault suggests, in a very general sense, that modern philosophy from Descartes onwards reprises the Greek problem of parrēsia (after it is corrupted by the Christian pastoral tradition) by returning to the question of how one ought to conduct oneself.

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        17. from the pączki to the seeing‏ @Phil_osophy2011 3. pro 2019.
          • Prijavi Tweet

          Then examines Foucault's Greek specific account of parrēsia through the encounter of Plato and Diogenes: there is a specific way in which the public use of reason is *philosophically problematised* and contested on political grounds.

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        18. from the pączki to the seeing‏ @Phil_osophy2011 3. pro 2019.
          • Prijavi Tweet

          Onto Kant and the public in Foucault: in Kant the public is considered to be the academic intellectual reader & contributor - this *culture of a written medium* is the space of universality & freedom. Asks: How is this intellectual community meaningfully free and universal?

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        19. from the pączki to the seeing‏ @Phil_osophy2011 3. pro 2019.
          • Prijavi Tweet

          Finally to William Hebblewhite @Whebblewhite on the role of Kant's transcendental aesthetics in Jacques Rancière's concept of the *Partage du Sensible* (one translation of which is "distribution of the sensible")

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        20. from the pączki to the seeing‏ @Phil_osophy2011 3. pro 2019.
          • Prijavi Tweet

          Suggests that though this may not offer a faithful reading of Rancière, it is nevertheless philosophically significant to treat his account of the sensible in transcendental terms. Begins with a reading of Kant's transcendental aesthetic, and looks to transpose it to Rancière.

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        21. from the pączki to the seeing‏ @Phil_osophy2011 3. pro 2019.
          • Prijavi Tweet

          Suggests that while Kant's account of sensibility is purely passive, and allows us to derive the pure forms of space (outer sense) and time (inner sense), for Rancière it is active.

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        22. from the pączki to the seeing‏ @Phil_osophy2011 3. pro 2019.
          • Prijavi Tweet

          The distribution of the sensible, approached from this direction, involves carving up our sensible life and history into a territory of sensible experience. Kant offers us an understanding of *how* the subjective arrangement of sense comes about.

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