From Alex D, a terrific site:

http://www.discoursenotebook.com

There are public lectures by Badiou, Kristeva, Mouffe, Critchley, Zizek, etc.  

In this online lecture, Dr. Richard Kearney of Boston College examines the subject of faith and doubt through the twin lenses of continental philosophy and english literature. Recorded at Trinity Western University on May 12, 2007 at the Western Regional Conference on Christianity and Literature.

Link

 Thanks to Joel Buxton

TOC:

Linda Martín Alcoff: Fraser on Redistribution, Recognition, and Identity
James Bohman: Beyond Distributive Justice and Struggles for Recognition: Freedom, Democracy, and Critical Theory
Nikolas Kompridis: Struggling over the Meaning of Recognition: A Matter of Identity, Justice, or Freedom?
Rainer Forst: First Things First: Redistribution, Recognition and Justification
Nancy Fraser: Identity, Exclusion, and Critique: A Response to Four Critics
Kerstin Budde: Rawls on Kant: Is Rawls a Kantian or Kant a Rawlsian?
Emanuela Ceva: Plural Values and Heterogeneous Situations: Considerations on the Scope for a Political Theory of Justice
Daniel J. Mahoney: Review Article: Pierre Manent on the Fate of Democracy in Europe
 

Gianni Vattimo, Charles Taylor and Richard Rorty are in no need of an introduction. They are three of the world’s most discussed philosophers, leading in the fields of hermeneutics, pragmatism, and moral philosophy. They are also influential public intellectuals commanding a broad audience throughout North America and Europe. This roundtable discussion on globalization was conducted in Italy in 2001 months after the inauguration of George W. Bush for his first term as president and months before the events of September 11. While it primarily concerns the economics of globalization, each of the interlocutors also identify some worrying trends they see in the early months of the Bush administration such as the unquestioned faith in the neo-liberal economic policies of free trade, the disregard for world opinion, and the inordinate influence of the military-industrial complex. Their conversation stands as a reminder of an earlier promise from then candidate Bush that he would conduct foreign affairs with a greater sense of humility. Since September 11th, however, he and his administration have harnessed and manipulated the politics of fright to tremendous effect by waging a perpetual war on terror in the name of democracy. With the possible exception of various regimes in Latin America, the Left has been unable to mount any meaningful political response. Vattimo, Rorty, and Taylor indicate here how the seeming impotence of the Left was and remains a cause for great concern and a matter demanding the most rigorous political debate and philosophical scrutiny. It is with that challenge in mind that the JCRT proudly offers up this important and still timely exchange for our readers.

Link (pdf)

Source: Via 

Inversion: from Latin invertere, literally ‘turn outside in’, from in- ‘into’ +vertere ‘to turn’. The concept of inversion describes the process of turning something outside in and/or upside down. The act of inverting implies a transposition, causing a change of order leading to the reversal of the initial state. It suggests the conversion of a concept or form into its corresponding opposite. The turnings and reorientations underlying the principle of inversion effectuate the transfer of an originary state into its inverted form. Inverting simultaneously turns the inside out and the outside in – the outer passes into the inner and the inner into the outer. The inverted takes a stand against normative order, overturning and perverting it. Its configuration is commonly associated with the realm of the negative, or the anormal and the wrong-sided.

For instance, in Freud’s writing inversion is a key concept for his theory on homosexuality; and Marx employs it as a metaphor to illustrate how ideology operates. Inversion has also often been identified with the workings of the camera obscura as it provides an image that is both turned round as well as upside down. The photographic negative exemplifies further the inverted form of the positive print, depicting the photographed reality in ‘false’ colours.

However, the concept of inversion as such does not entail any right- or wrongness of the inverted. If it merely transforms one state into its reverse, then how does one recognize the inverted? Indeed, one could argue that the to be inverted is already an inversion and thus, there is only an act but not a state of inversion. Like an hourglass that one has to invert continually in order to grasp the incessant flow of time, inversion converts the inside into the outside and back again, thus making the delimiting of an outer and inner realm intangible. parallax wishes to invite contributions that explore the theme of inversion in the fields of visual and cultural studies, philosophy, literary theory, psychoanalysis, postcolonial studies, performance and queer theory, as well as in the theories and practices of architecture, music, film, photography and the visual arts. By cutting across all these subjects, the concept of inversion permeates and traverses disciplinary boundaries, differentiating or better, inverting them, thereby twisting and turning the very tropes of the disciplines themselves through its own performance of mutations.

Submission deadline: September 2007

Potential contributors are encouraged to contact: parallax Centre for Cultural Studies School of Fine Art, History of Art and Cultural Studies Old Mining Building University of Leeds Leeds LS2 9JT Email: parallax@leeds.ac.uk

A review of Karl Ameriks' Kant and the Historical Turn: Philosophy As Critical Interpretation

The history of science is largely irrelevant to its contemporary practice, while the history of literature is an essential feature of the modern study of the field, but what precisely is — or should be — the relation between philosophy and its history?  This is the central question that Karl Ameriks poses in his marvelously rich new book, Kant and the Historical Turn, and the answer to it serves as the guiding thread that links the work's thirteen essays.  For Ameriks, the question of the role of the past in the contemporary practice of philosophy is no idle matter; rather, he suggests that it stands as the central problem that philosophy as a whole must answer.  Part of what makes Kant and the Historical Turn so interesting, then, is that the solution it proposes calls for a thoroughgoing reconception of what the practice of philosophy ought to involve.

The rest 

Continuing from the previous story on Derrida and the UCI affair: From the comments here is a link of interest: http://www.jacques-derrida.org/UCI%20Affair.html

More Rorty articles:

From the New York Times

From Slate (H/t: Carrie Golden)