以下の要領で二件のCAPEレクチャーが開催されます。奮ってご参加ください。
Author Archives: kyotophil
CAPEレクチャー(秋吉亮太博士)のお知らせ
以下の要領でCAPEレクチャーが開催されます。奮ってご参加ください。
日時:11月26日(木)18:00-19:30
場所: 京都大学文学部校舎1階会議室( 8番の建物)
スピーカー: 秋吉亮太 博士(早稲田大学 高等研究所)
タイトル: 形式主義の新展開に向けてー竹内外史を手がかりにー
アブストラクト:
戦後の混乱期の中で,金沢出身の論理学者である竹内外史(
1960年代以後,
これまで竹内の証明論はその数学的な側面に注目が集まってきたと
本研究はパリ第一大学哲学科アラナ氏との共同研究に基づいている
CAPEレクチャー(Prof. Nic Bommarito)のお知らせ
「自己」に関する京都ーブリュッセル共同ワークショップのお知らせ
Kyoto-Bruxelles Joint Workshop on Self
Date: 22th November, 2018
Time: 13:00-17:00
Venue: Meeting Room on the 1st floor of Faculty of Letters Main Bldg, Kyoto University (No.8 of this map https://www.kyoto-u.ac.jp/en/access/main-campus-map.html)
Program
13:00-13:45 Roman Paşca (Kanda University of International Studies)
13:45-14:30 Takeshi Morisato (Université Libre de Bruxelles)
14:30-15:15 Pierre Bonneels (Université Libre de Bruxelles)
15:15-15:30 Break
15:30-16:15 Sylvie Peperstraete (Université Libre de Bruxelles)
16:15-17:00 Baudouin Decharneux (Université Libre de Bruxelles)
CAPEレクチャー(Prof. Rein Raud)のお知らせ
Rein Raud氏講演会(CAPEレクチャー)のご案内
(京都大学文学研究科・哲学専修/日本哲学史専修共催)
11月29日(木)にエストニア・タリン大学教授、
みなさまのご参加を心よりお待ち申し上げております。
Rein Raud氏講演会(CAPEレクチャー)
日時:2018年11月29日(木)午後4時30分
場所:京都大学 京都大学文学部校舎・1階会議室 (地図8番の建物 https://www.kyoto-u.ac.jp/en/
講演者:Rein Raud氏 エストニア・タリン大学教授、日本文学研究家、作家
題目:The Genesis of the Dynamic Particular: Dogen and Nishida on Selfhood and Reality
アブストラクト:One of the central problems in Dōgen’s as well as Nishida’s thought is how an individual relates to the totality of the surrounding reality, and both of them refuse to reduce such an individual to a static, continuous and essentialistically describable entity. The similarities do not end there. The lecture analyzes concrete examples taken from the work of both thinkers to show how they share crucial insights, while differing in the interpretation they give to these.
プロフィール:1961年、エストニア・タリン生まれ。
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Date: November 29th, 2018
Time: 16:30-18:00
Venue: Meeting Room on the 1st floor of Faculty of Letters Main Bldg, Kyoto University (No.8 of this map https://www.kyoto-u.ac.jp/en/
Speaker: Prof. Rein Raud (Tallinn University)
Title: The Genesis of the Dynamic Particular: Dogen and Nishida on Selfhood and Reality
Abstract: One of the central problems in Dōgen’s as well as Nishida’s thought is how an individual relates to the totality of the surrounding reality, and both of them refuse to reduce such an individual to a static, continuous and essentialistically describable entity. The similarities do not end there. The lecture analyzes concrete examples taken from the work of both thinkers to show how they share crucial insights, while differing in the interpretation they give to these.
Biography: Rein Raud was born in Tallinn, Estonia in 1961. He graduated from the Oriental Faculty of the St.Petersburg (then Leningrad) University in 1985, earned a PhD from the University of Helsinki in 1994 and has been working in various academic capacities from that time. He was the professor of Japanese Studies at the University of Helsinki from 1995 till 2016, and served in the meantime as the rector of Tallinn University from 2006 till 2011. Currently he is the professor of Asian and Cultural Studies in Tallinn University. His research is dedicated mainly to cultural theory, comparative philosophy (with a particular interest in the thought of Dōgen) and East Asian literatures, his recent books include “Meaning in Action: Outline of an Integral Theory of Culture” (Polity 2016) and “Practices of Selfhood” (with Zygmunt Bauman, Polity 2015). He is also a well-known writer, the author of 18 books of fiction and poetry as well as many translations from various languages.
CAPEレクチャー(Profs. Tanaka, Finnigan)のお知らせ
An error theorist about morality holds that it is an error to think that there are facts we can appeal to in making moral judgements and also it is an error to think that moral claims can be true. A global error theorist holds that it is an error to think that there are facts of any kind and no statement of any kind is true. The Buddhist philosophers, Mādhyamikas, can be described as global error theorists. What, then, are we to make of their position that there are no facts or that there are no true statements? It seems to be self-refuting to say that it is a fact that there are no facts or that it is true that there are no truths. Even if one can make such claims coherent as Mādhyamikas seem to think they can, how can anyone come to claim that there are no facts or truths to begin with? In this paper, I will investigate the possibility of a method that can establish global error theory. I will show that a global error theorist can have a coherent view about logic and reasoning that can show that there are, ultimately, no facts or truths of any kind.
John McDowell and Hubert Dreyfus argue that human beings have a capacity for ‘situation-specific skilful coping’. Both claim that they are articulating Aristotle’s notion of phronēsis or practical wisdom. And both insist that it is best understood as a kind of perceptual capacity. They disagree, however, about whether it is a form of conceptual rationality. I argue that neither provides an accurate analysis of Aristotle, but I consider whether there are textual grounds for extending Aristotle’s position to include McDowell’s idea that conceptuality is a rational capacity that informs perceptual experience. I derive an account from Aristotle’s debate with Plato on the nature and presuppositions of counting. This debate fundamentally concerns the boundary conditions for rationality. I argue that their differences imply distinct models of perceptual activity and I give reasons to think that Aristotle’s position corresponds broadly to that of McDowell. It has a problem, however. It implies that animals cannot perceive, or not in the same way as human beings, and there is reason to think that Aristotle thinks their perceptual capacities are structurally similar. I conclude by proposing a (partial) solution that is inspired by Plato’s views about the role of calculation in resolving inconsistencies in perception.
CAPEレクチャー(Prof. Phenpinant)のお知らせ
以下の要領でCAPEレクチャーが開催されます。奮ってご参加ください。
Date: Tuesday, 31st July, 2018
Time: 14:45-16:15
Venue: Meeting room on the 1st floor of Faculty of Letters main building, Kyoto University (No.8 of this map https://www.kyoto-u.ac.jp/en/access/main-campus-map.html)
Speaker: Asst. Prof. Kasem Phenpinant (Chulalongkom University)
Title: Hospitality as the Acceptance of the Others: Recasting the Ethics of Deconstruction
Abstract:
Jacques Derrida provides a novel notion of hospitality as an ethics of deconstruction. This emerges from his textual reading of Emmanuel Lévinas’ works. For Derrida, hospitality consists of the acceptance of the other, while addressing the hospitable welcome. It is a necessary relation to the other with an absolute hospitality as the obligation to welcome the other without conditions. Although this absolute hospitality is unconditional, but hospitality must be conditioned by a responsible response to all condition upon it. This makes the ethics of hospitality possible, when it entails the acceptance of the other.
A. Moore教授のワークショップとセミナー
以下の要領でワークショップとセミナーが開催されますので、奮ってご参加ください。
Making Sense Of: A Workshop with and about Adrian Moore
Date: 29th July 2018
Time: 9:00-19:00
Venue: Yoshida-Izumidono No.76 of this map https://www.kyoto-u.ac.jp/en/access/main-campus-map.html)
Speakers: Adrian Moore, Hitoshi Omori, Ryo Ito, Chi-Yen Liu, Shinichi Takagi, Naoya Fujikawa
CAPE Seminar: Prof. Moore “The Bounds of Nonsense”
Date: 31st July 2018
Time: 16:30-18:00
Venue: Meeting room on the 1st floor of Faculty of Letters main building, Kyoto University (No.8 of this map https://www.kyoto-u.ac.jp/en/access/main-campus-map.html)
Contact: Takuro Onishi takuro.onishi@gmail.com , Filippo Casati filippo.g.e.casati@gmail.com
CAPEレクチャー(Prof. Tagore)のお知らせ
以下の要領でCAPEレクチャーが開催されます。奮ってご参加ください。
Speaker: Prof. S.Tagore (NUS)
Date and Time: Thursday, July 5, 2018; 17:30-19:00
Venue : Seminar room no. 8; (Research Bldg No 2)
Title: Husserl, Lebenswelt, Culture
This paper concerns the rather difficult concept of the life-world (lebensewelt) that Husserl developed in some length in the Crisis of European Sciences and Transcendental Phenomenology. I wish to understand in these remarks the cultural world in terms of the life-world. Husserl primarily develops the life world concept in relation to a science-world and a mathematics-world. His main point in this regard indicates that the scientific-mathematical process is a regional vocation that works itself out against a pre-given world-structure wherein common-life is lived out:
Science is a human spiritual accomplishment which presupposes as its point of departure, both historically and for each new student, the intuitive surrounding world of life, pre-given as existing for all in common.
The stress is on singularity positing a unitary life-world shared by all in common. Under the sign of singularity, worlds are not yet emergent in multiples wherein cultures are situated. Values in general, motivated by cultural forms, inclusive but not exhausted by science-mathematics, are enabled by the life-world against which their structures are constituted. The argument here is this: as a matter of fact, cultures are plural, thus if life-world is conceived under the sign of singularity, it must be pre-given to values as such and not just to scientific value alone, assuming that values are taken to be co-extensive with culture. World-regions—one Galilean another Mahlerian (as examples)—are governed by their own teleologies and are framed against the original structure of the unitary life-world. Just as the life-world (in David Carr’s translation) is the “meaning-fundament” of the natural science so is it of musical expressions, indeed any cultural expression whatsoever. According to this construal, plurality of worlds presupposes the pre-given (vorgegeben) structure of the singular lifeworld. Running against such a construal Føllesdal observes that in the earlier lectures on Phänomenologische Psychologie (1925), Husserl appears to endorse the plurality of life-worlds:
We do not share the same life-world with all people, not all people “in the world” have in common with us all objects which make up our life-world and which determine our personal activity and striving even when they come into actual association with us, as they always can (to the extent that, if they are not present, we come to them and they to us).
Thus the question: are there many life worlds, each naming a particular cultural horizon, or is the life-world singular? I wish to address this question first and then proceed to deploy the obtained result to provide the grounding for an ethics of cosmopolitanism.
Tagore先生の「自己の現象学」に関するセミナーのお知らせ
「自己の現象学」に関するセミナーが行われますので、学部生・院生問わず奮ってご参加ください。
この講義はシラバス上の規定の授業ではありませんので、単位は取得できません。
講師 Tagore先生 (シンガポール国立大学)
日時 月曜・木曜2限(7/9,12 10:30-12:00)
場所 第8演習室(総合研究2号館1階東側)
概要:
Teaching Seminar 1 (9th July 10:30-12:00):
I propose to show how Husserl worked out the implications of the philosophies of Descartes, Hume, and Kant to work out his phenomenologically motivated transcendental account of self.
Teaching Seminar 2 (12th July 10:30-12:00):
I propose to show how Heidegger and Merleau-Ponty used Husserl as the background to their effort at dismantling transcendental phenomenology to assemble an phenomenological-existential account of self.
In both these teaching seminars the effort will be to disclose varied phenomenological conceptions of self/subjectivity.