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DTSTART;TZID=UTC:20210701T080000
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SUMMARY:Michael Beaney on “Conceptual Empowerment”
DESCRIPTION:In a series of seminars over the next 2 years\, CISRUL will engage with scholarly debates in history\, philosophy\, pedagogy\, psychology\, literature\, linguistics\, and legal\, social and political theory\, on how concepts emerge and develop\, intentionally or otherwise\, and what the consequences are. To begin with\, we propose to engage with conceptual historians who have traced the evolution of concepts like “citizenship” (Koselleck); legal scholars who have considered how concepts become articulated in law and established through jurisprudence; critical discourse analysis of how institutions exert power through creating lexicons; and recent philosophical debates on “conceptual engineering”\, understood as the critique and improvement of concepts. \n\n\n\nWe have invited Aberdeen’s new Regius Chair of Logic\, Michael Beaney\, to open the series: \n\n\n\nConceptual Empowerment \n\n\n\nInterpreting ancient Chinese conceptions of knowing \n\n\n\nThursday 1 July 10-11.30 on MS Teams \n\n\n\nA central debate in contemporary epistemology concerns the distinction between knowing-that and knowing-how\, roughly\, between theoretical (propositional) and practical (action-exemplifying) knowledge. Yet this distinction distorts our understanding of ancient Chinese philosophy (and no doubt many other ’non-Western’ traditions of thought)\, in which different conceptions\, such as of knowing-to and knowing-as\, play an important role. Articulating these conceptions can be achieved within the conceptual resources of English-speakers\, so they are not in any way alien. At the same time\, doing so enriches those conceptual resources\, which we can regard as a form of conceptual empowerment. There has been much interest recently in what is called ‘conceptual engineering’ – sharpening our conceptual tools for specific purpose. This\, too\, can be regarded as a form of conceptual empowerment\, which can therefore be regarded as the broader term. I will primarily be concerned in this talk with illustrating the idea of conceptual empowerment in interpreting ancient Chinese philosophy\, but the illustration is intended to show its importance much more generally\, not least in demonstrating the value of engaging with other forms of thinking with which we may be far less familiar. \n\n\n\nThe seminar is open to everyone – please do forward to anyone who you think might be interested!
URL:https://cisrul.blog/event/michael-beaney-on-conceptual-empowerment/
CATEGORIES:Seminar
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20210519
DTEND;VALUE=DATE:20210520
DTSTAMP:20260411T112718
CREATED:20210819T144205Z
LAST-MODIFIED:20211027T091954Z
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SUMMARY:Community series: Community and Society seminar
DESCRIPTION:
URL:https://cisrul.blog/event/community-series-community-and-society-seminar/
CATEGORIES:Seminar
ATTACH;FMTTYPE=image/png:https://cisrul.blog/wp-content/uploads/2021/08/cisrul-logo.png
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BEGIN:VEVENT
DTSTART;TZID=Europe/London:20200109T000000
DTEND;TZID=Europe/London:20200110T235959
DTSTAMP:20260411T112718
CREATED:20211026T191335Z
LAST-MODIFIED:20211027T093053Z
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SUMMARY:Workshop: Approaches to Political Concepts II
DESCRIPTION:CISRUL/POLITICO Workshop\n\n\n\n\n\nCISRUL starts the new year with a workshop bringing together scholars from various disciplines to  explain how they have dealt in their work with one or more political concepts. The objective is to generate debate on different approaches to political concepts\, as well as showcasing the range of research associated with CISRUL/POLITICO.  \n\n\n\nMore information and the full schedule   \n\n\n\nThursday 9 – Friday 10 January\n\n\n\nLocationLibrary Meeting Room 1 on ThursdayLibrary Seminar Room 224 on Friday\n\n\n\n\n\n\n\nIn the second of our Approaches to Political Concepts workshops\, 9 CISRUL/POLITICO staff and associates will explain how they have dealt in their work with one or more political concepts. The objective is to generate debate on approaches to political concepts\, as well as showcasing the range of research associated with the programme. Each speaker will have around 15 minutes followed by 15 minutes of conversation. \n\n\n\nSchedule\n\n\n\nThursday 9th January\n\n\n\nLibrary Meeting Room 1 (floor 7)               \n\n\n\n1.30pmIntroduction – Trevor Stack \n\n\n\n2pmGearoid Millar – Legitimacy \n\n\n\n2.30pmMichael Brown – The Uncanny \n\n\n\n3pmDiscussion \n\n\n\n3.30pmClose \n\n\n\nFriday 10th January\n\n\n\nLibrary Seminar Room 224 (floor 2) \n\n\n\n10amHelen Lynch – Public Speech \n\n\n\n10.30amMichael Laffin – Conscience \n\n\n\n11amTea/Coffee \n\n\n\n11.30amAlessandra Cecolin – Islamic Feminism \n\n\n\n12pmAdelyn Wilson – Belling the Cat \n\n\n\n12.30pm Sandwich lunch (for all attendees) \n\n\n\n1.30pmRobert Taylor – Accountability \n\n\n\n2pmHeidi Mehrkens – Constitutional Monarchism \n\n\n\n2.30pmAnders Widfeldt – Populism \n\n\n\n3pmDiscussion
URL:https://cisrul.blog/event/workshop-approaches-to-political-concepts-ii/
CATEGORIES:Workshop
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DTSTART;VALUE=DATE:20190110
DTEND;VALUE=DATE:20190112
DTSTAMP:20260411T112718
CREATED:20210819T181659Z
LAST-MODIFIED:20211027T093520Z
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SUMMARY:Approaches to Political Concepts
DESCRIPTION:CISRUL/POLITICO Training Workshop
URL:https://cisrul.blog/event/approaches-to-political-concepts/
CATEGORIES:Seminar
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20130704
DTEND;VALUE=DATE:20130705
DTSTAMP:20260411T112718
CREATED:20210819T194204Z
LAST-MODIFIED:20211027T094454Z
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SUMMARY:A historical approach
DESCRIPTION:What happens when religious institutions do not have a real stake\, especially where political institutions are designed precisely to avoid them having a stake? \nIn contemporary world\, there is a post-Enlightenment feeling that recognition is best we can do instead of accommodation:  e.g. Martha Nussbaum New Religious Intolerance worried about European (vs. US) responses to terrorism > narcissism of fear: we get obsessed with our own concerns\, which leads to failure of sympathy \n> but MN takes no account of existence of Church as historical entity\, including Catholics who opposed Nazism etc. > she implicitly treats Catholic as political identity even though this is what she critiques > in fact\, to be Catholic does not imply kind of politics \nConfessional British state post-1688: Penal Code creates cognitive dissonance by which Hanoverian means Protestant\, Jacobite Catholic etc. \n\nJacobite\, Catholic French-based court in exile\nWilliam of Orange > Protestant\, Hanoverian\n\n> what was legislated against is “papists” and “popery” even though debate among Catholics about supremacy of Pope and especially his power to depose monarchs \nAct appeals to “popish mob” as well as “degradation of senses” in Catholicism\, and ends up expelling people who don’t exist i.e. “Papists” when no one will identify as such \n> problem is equating religious and political communities \nIn fact Catholics could engage in quasi-legal ways with state > reality of Catholic engagement even if conditional \n\nbringing court cases\nFreemasonry could be example of space in which interact\npaying fee to (Protestant) incorporation by which get economic but not political rights: “quarter brother” though not fully-fledged “citizen”\nRelief Acts bring in Catholics etc.\n\nNot until 1789 that Catholic Emancipation… but not Catholic majority into Irish state but minority into British state\, which raises question of land distribution \nNot to suggest loyalty to state and fealty to God are same\, but need to think politicisation > how politics takes up central position in imagination: how people come to think there might be “political” answer to problems \n\nbringing people in\nmobilising sympathy of citizens\n\nNot to impose politics on religious community if it can hamper dealings with state. \nDiscussion\nJohn Perry: explain why they are calling them “papists” as opposed to legislating more precisely e.g. for those who want Popes to depose monarchs \n> MB what fear is not real people but people who they imagine that exist \nAjay: distinction between religion and political is very formal and institutional\, e.g. in India: many practices that conflate religious and political e.g. moralisation \n? when religious movements are excluded\, this is arguably when become political \n> MB in 18th century supposed to share religious point of view as part of state; but religious and state authorities interact\, thus talking in terms of belief system is to simplify \nAndrea Warnecke: how different is this to other conflicts in which groups may question legitimacy of state? \n> MB politics of fear includes anti-Communism etc. but greater potential for existential conflict with relation to religion \nSilvia P: contrasts case of Salafis in France when question of how they dress vs. in Ireland when question of political views about Pope etc. \n> MB religion doesn’t necessarily give you politics \nYounes: “fundamentalist” used similarly to indicate something that incorporates religion but much more general than it \n> MB some of political problems in Middle East have religious connotations \nTamas: are you claiming that Western states impose political identity on Catholics?
URL:https://cisrul.blog/event/a-historical-approach/
CATEGORIES:Seminar
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