2021
Friday, November 5, 2021
The Philosophy Salon: Speaker Series
RKC 103 12:00 pm – 1:30 pm EDT/GMT-4 Scott Pratt, Professor of Philosophy, University of Oregon The settlement of the Americas by European peoples has long been recognized as a process of colonization. In North America, the process is most often called "settler colonialism" because the aim was not extraction of raw materials and labor, but the conquest and settlement of land and the elimination of indigenous peoples. Decolonization as a project is often predicated upon developing so-called "critical thinking skills." The problem is that critical thinking operates according to the very "law of thought" that helped establish the colonial system in the first place. This short discussion will pose the problem, summarize key elements of the inherited system, and suggest the alternative starting place proposed by indigenous thinkers at the border of European thought in America. Please visit the Diversity, Equity, and Inclusion website for a full list of events marking National Native American Heritage Month at Bard College. |
Friday, November 5, 2021
Panel I: Arts of Resistance, 10:00am - 12:00pm
Panel II: Systems and Power, 2:00pm - 3:30pm Finberg House Panel I: Arts of Resistance, 10:00am - 12:00pm Mie Inouye, “W.E.B. Du Bois on ‘The Art of Organization’” Rohma Khan, "Tipping Point: Immigrant Workers' Activism in the Taxi and Restaurant Industries" Jomaira Salas-Pujols, “Black Girl Refusal: "Acting Out" Against Discipline & Scarcity in Schools” Pınar Kemerli, “Muslim Nonviolence in an Age of Islamism: War-resistance and Decolonization in Turkey” Panel II: Systems and Power, 2:00pm - 3:30pm Rupali Warke, “The Zenana that incited war: Maharajpur, 1843” Lucas Pinheiro, “Data Factories: The Politics of Digital Work at Google and MTurk” Yarran Hominh, “The Problem of Unfreedom” |
Tuesday, September 14, 2021
A Virtual Panel and Discussion with Cynthia Miller-Idriss and Kathleen Blee
Online Event 5:00 pm – 6:30 pm EDT/GMT-4 Although white supremacist movements have received renewed public attention since the 2017 violence in Charlottesville and the attack on the U.S. Capitol, they need to be placed in deeper historical context if they are to be understood and combated. In particular, the rise of these movements must be linked to the global war on terror after 9/11, which blinded counterextremism authorities to the increasing threat they posed. In this panel, two prominent sociologists, Cynthia Miller-Idriss and Kathleen Blee, trace the growth of white supremacist extremism and its expanding reach into cultural and commercial spaces in the U.S. and beyond. They also examine these movements from the perspective of their members’ lived experience. How are people recruited into white supremacist extremism? How do they make sense of their active involvement? And how, in some instances, do they seek to leave? The answers to these questions, Miller-Idriss and Blee suggest, are shaped in part by the gendered and generational relationships that define these movements. Cynthia Miller-Idriss is Professor in the School of Public Affairs and the School of Education at American University, where she directs the Polarization and Extremism Research and Innovation Lab (PERIL). Kathleen Blee is Distinguished Professor of Sociology at the University of Pittsburgh. If you would like to attend, please register here. Zoom link and code will be emailed the day of the event. |
Friday, September 10, 2021
14 Faculty Circle 12:00 pm – 1:30 pm EDT/GMT-4
Join members of the philosophy program faculty as well as current majors for an open house and picnic. This will be an opportunity to meet fellow philosophers as well as to learn about the major, ask questions, and enjoy food and drinks together! |
Friday, February 26, 2021
Alejandro Naranjo Sandoval, PhD Candidate, Princeton University
Online Event 12:00 pm – 1:30 pm EST/GMT-5 Membership in a racial group is often precarious. Someone can be embraced as a member by some people and in some contexts yet be excluded by others or in other contexts. Instead of shying away from this fact, as do most philosophical accounts of race, I build a metaphysics of race around it. I argue that racial membership depends on relations of mutual recognition between individuals. Recognition is mutual, joint, and socially valuable. For two individuals to recognize each other is for both to hold that they are subject to the same social and moral values and disvalues, as concerns their distinctive, shared lot in life. Join Zoom Meeting Meeting ID: 853 2753 3763 / Passcode: 175957 |
Friday, February 19, 2021
Aminah Hasan-Birdwell
Alva and Beatrice Bradley Assistant Professor of Philosophy, Furman University/Associate Research Scholar in Philosophy, Columbia University Online Event 12:00 pm – 1:30 pm EST/GMT-5 This paper examines the metaphorical and literal senses of Mary Astell’s feminist equation of marriage to slavery in Some Reflections upon Marriage (1700). I argue that Astell’s use of the concept of the slave to describe the inequality between men and women suggests an important intersection between the history of slavery, race, and gender. I will conclude with larger reflections on Astell’s Cartesian emphasis on the disembodied mind as the philosophical ground for equality between the sexes. This account of equality is a noteworthy contrast with twentieth-century thinkers on race and gender, who tend to emphasize embodiment. Join Zoom Meeting Meeting ID: 886 7102 7421 / Passcode: 829359 |
Friday, February 12, 2021
Yarran Hominh, PhD Candidate, Columbia University
Online Event 12:00 pm – 1:30 pm EST/GMT-5 What does it mean to “blame the system”? Blame in its paradigm case is second-personal. Persons blame other persons for wronging them. But, many argue, large-scale social and political systems and the structural injustices that are part of such systems are not reducible to individual persons and their actions. What does it mean for the system to be the object of blame? Beginning from activists’ calls to “blame the system”, I argue that blaming the system is second-personal in the following sense. It involves the activist second-personally calling another to a particular kind of self-knowledge through blame. Blame is the mode by which the blamer comes to know how the system has formed them. It can thus motivate them to change themselves and the system. This call evinces a humanist response to structural injustice that resists common technocratic and objectivising cultural tendencies. Join Zoom Meeting Meeting ID: 829 7086 9747 / Passcode: 050296 |
Friday, February 12, 2021
Online Event 12:00 pm – 1:30 pm EST/GMT-5
Join via Zoom: https://bard.zoom.us/j/82970869747?pwd=elp0TnN5a2wvT002VkFlalBxUVhOdz09 What does it mean to “blame the system”? Blame in its paradigm case is second-personal. Persons blame other persons for wronging them. But, many argue, large-scale social and political systems and the structural injustices that are part of such systems are not reducible to individual persons and their actions. What does it mean for the system to be the object of blame? Beginning from activists’ calls to “blame the system,” I argue that blaming the system is second-personal in the following sense. It involves the activist second-personally calling another to a particular kind of self-knowledge through blame. Blame is the mode by which the blamer comes to know how the system has formed them. It can thus motivate them to change themselves and the system. This call evinces a humanist response to structural injustice that resists common technocratic and objectivizing cultural tendencies. Zoom Meeting ID: 829 7086 9747 / Passcode: 050296 |