A couple of days ago we, the Network for Woman in Philosophy, organized a conference at the University of Copenhagen in a cooperation with a similar network in Bergen, Norway. The aim of the conference was to pay attention to women philosophers. All speakers were women and presented work including women philosophers. The two keynotes were Sabrina Ebbersmeyer from University of Copenhagen and Anne-Marie Søndergaard’s Christensen from University of Southern Denmark and they were followed by student as well as senior researchers presenting on a great variety of topics (e.g. Iris Murdoch on moral visions, on the question of whether there is a female way of composing (which made me think of the paper ”Throwing Like a Girl” by Marion Young), on universal basic income and Hannah Arendt, on Anne Conway’s metaphysics, etc. etc.). The variety of topics is fun and interesting, since it provides an inspirational platform, where you most likely hear about something that you did not expect or knew of before, but it also might have it’s backside. Because the main focus on the conference was female philosophers (rather than a focused topic) the conference did not attract many male students/researchers (in fact there were only a couple).
An article that I co-authored with Thomas Szanto and Dan Zahavi on emotional sharing and the extended mind has been recently accepted for publication in Synthese. Emotional sharing and the extended mind are two research domains that have attracted quite a lot attention in the past years, but their interrelations have remained considerably unexplored. While research on the extended mind has focused on the extent to which an individual’s mind can extend beyond the boundaries of the biological body, one central concern of recent research on emotional sharing is how can emotions be shared in a way that goes beyond the summation or aggregation of the emotions that different individuals may have. The article argues that shared emotions are socially extended emotions that involve a specific type of constitutive integration between the participating individuals’ emotional experiences.
Thomas Szanto, Postdoctoral Research Fellow at CFS, on collaborative irrationality, self-deception and emotion regulation biases
In times of ‘post-truth’, when ‘alternative facts’ circulate widely not just on social media but even in the most elite political arenas, one may wonder about the nature of practical and theoretical irrationality and self-deception.
How can one believe that two propositions A and B are contradictory or incompatible, have sufficient evidence or reason to believe A, indeed acknowledge those evidences and reasons as warranting one’s belief in A, and yet, believe B? Moreover, how can two or more people collaboratively engage and in such forms of self-deception and thus reinforce each other’s irrational tendencies? And what role do emotions and emotion regulation (i.e. strategies to select and adjust the situations of affective import, or modulate our attention and behavioural responses to them) play here?
Merleau-Ponty famously held that minds are embodied. On this view, I am not just causally connected with my body, or somehow lodged inside it; rather, ‘I am my body’ (Merleau-Ponty 2012, pp. 151, 205). Merleau-Ponty believes that doing full justice to this point entails rethinking a host of traditional philosophical themes, including language, the self, nature, freedom, and time, to name but a few. In a recently published paper, I explore the impact of the notion of embodiment on the so-called problem of other minds.